you light on a Matter that displeases but ponder why you are displeased If your Sentiments in Religion are charged to be against Evidence of Reason and Testimony of Holy Writ you ought to be offended because you entertained such high Thoughts of your Abilities but if you will not assume or take so much Confidence proceed and consider if the Author hath or hath not good cause to oppose you whatever the Result be on a due Trial you will have no Cause to be troubled at your labour in the Inquisition or Search For if there be no cause to oppose your Sentiments you may think you have ground to continue them If the Author hath ground for what he writes you may with Satisfaction alter them It is probable a word may be too jocose or too sharp but let not such Expressions cause the Argument to be cursorily or hastily read but weighed without the lett of Passion or byass of Interest to hinder that Conviction the Author aims at I declare with sincerity I bear not any Bitterness towards any nor was I under an emotion or heat of Mind when I studied or preached on this Subject The Author knows how hard it is to remove a prejudice and withal believes it no easie thing to change Sentiments how impertinent soever born and bred with us For such Reasons as these I cannot express Indignation against my Adversaries but truly pity them because they subdue not that intemperate Zeal by which they appear for Novel Opinions against Primitive Canons and Ecclesiastic Establishments I have endeavoured to express my self as moderately as I could not designing to provoke a Passion but work a Conviction I have treated my Adversaries with respect designing only to reduce them from Error to Truth not to boast of Victory or proclaim a Triumph If you have other thoughts of him than he declares he importunately entreats you if you meet with any thing may seemingly raise a Passion esteem it a slip of his Pen and consider rather the reason is offered than the Dress it appears in I will now acquaint you with the Reason engaged me in this Controversie You may believe me who know my own Mind best it was a charitable Design on such deluded Persons as have sincere Intentions for what is true but through the smallness of their Understanding have such narrow Capacities as not to attain the knowledge of Truth and a Zeal to promote Christian Doctrine His Adversaries may entertain what thoughts they think fit his natural Temper is not waspish nor contentious neither is he displeased with any because he doth not think as he doth He knows not of any Quarrel he hath with any on the Account of Religion He neither affecteth Differences nor is maintained thereby He hath possibly more Esteem than he deserves but if not what he is satisfied with as much as may preserve him from being tempted to envy others and the unworthy Arts of purchasing Credit by lessening his Neighbour And as he publishes not this for popular Applause so is he at no loss for what he opposes but it is the Interest of Religion and a Love for Truth have engaged him in this business for he apprehends them greatly endanger'd by Error Many Persons have not time to enquire into the Causes of Matters of Moment nor are they without great Importunity engaged therein But believe as such act for whom they have an Admiration and though they know not the Reason of things they oft outvy those they follow That the Truth of Religion be discovered tends much to the quiet of the World and the welfare of Mankind Men cannot but believe it necessary Religion should be clearly understood and certainly such Men's Travels deserv Praise who endeavour to make persons know its Principles that their practice may be directed I can with sincerity own I have used my Endeavours to set this Controversie in as clear a Light as the Revelation of Holy Scripture and the Dictates of Reason could discover which are the best Instructors of our Mind in the knowledge of Truth and the best Directors how to lead our Lives accordingly But I may wish for Success on this charitable Design rather than expect it if there be Truth in the excellent * Vide Lord Bacon 's Letter to Mr. Matthews p. 69. cited by the Author of the Friendly Debate p. 176. Part 4th Lord Bacon's Observation That there is little dry Light in the World but it is all moist being infused and steeped in Affection Blood and Humours The Reason of Men is made to stoop to Interest and they judge according to the Current of their Inclinations I can make the same Declaration the Excellent †Vide Dr. Sherlock 's Preface to his Case of Allegiance due to Sovereign Powers stated and resolved according to Scripture and Reason and the Principles of the Church of England Dean of St. Paul's doth and with the same sincerity I doubt not he doth That one occasion of publishing his Book is That it is extorted from me by the rude Clamors and unchristian Censures of some and the earnest Importunity of others For an Antipaedobaptist told me I dare not publish my Conference with Mr. M. C. for if I did he would so expose me I should not dare to look him in the Face I have for once accepted his bold Challenge to evidence the fierceness he delivered himself with did not put me in a fright and that their Coryphaeus in that Country where I am concerned may have an Opportunity of shewing his Art And as for Importunity though it be a trite Apology for the Publication of a Book yet I had more than was usual so much that I was tired therewith Whereupon from a distrust of my self I shewed my Argument to several Persons eminent for their Learning among the Clergy even some of the highest Station Some said I was bound in Conscience out of Obligation to the Catholick Church in general and to the Church of England in particular to print it which I would not be so conceited as to believe said on Account of the Argument but from this Consideration The Defence of a Fundamental Truth is a Publick Service Infant-Baptism being not only an Article of the Church of England's Faith as she declares in these words * Vide Articles agreed upon by the Arch-Bishops and Bishops and the whole Clergy of both Provinces Printed 1562. Art 27. The Baptism of young Children is in any wise to be retained in the Church as most agreeable with the Institution of Christ but likewise is and hath been a Doctrin of the Catholic Church in all Ages as the excellent Mr. †Vide Mr. Walker 's modest Plea for Infant-Baptism Printed at Cambridge 1677. Walker hath made appear Others would persuade me to it from a likely prospect of Success it might have on the advers Party because they said tho others had done it in a rational way and in particular
Sin and Faith whereby they stedfastly believe the Promises of God made unto them in that Sacrament answ That is for answer hereunto Those that are baptized when adult are indispensably obliged thereunto and Infants when they come to years of discretion and thus our Church Catechism expounds her sense which Promise or Graces Children when they come unto Age are bound to perform It is a good Rule in the Civil Law Nemo tenetur ad Impossibile No Man is obliged unto the performance of that which is impossible to be done by any human power And then we cannot believe that he who is the God of Reason as well as Truth will oblige his Creature to a Duty which he is not able to perform by any Powers he hath created him with and suppose God should infuse into a Child an extraordinary and miraculous measure of Grace as well as Reason as he did into our blessed Saviour and St. John the Baptist who were sanctified from or in the Womb yet we read not tho' they had so great a proportion of the Gifts of the Holy Spirit that during the state of their infancy they magnified God and spake with Tongues antecedent to the use of Speech the manifestation of which Miraculous Power and the discovery of which Divine Gift the Jews at the Feast of Pentecost Acts 2.4 8 11. 10.46 and the first Gentile Converts shewed But to return Tho' these Graces are not needful to all in all circumstances for where there is not a capacity to act them there can be no obligation to their exercise yet that the Children of Believers have a right to the Covenant as soon as born and so have a right to the Seal that conveys the Title and are obliged to its Use if they will enjoy the Priviledges of the Covenant I hope hath been made appear beyond contradiction yet they are needful for some that are admitted unto that Holy Ordinance and this Distinction ought to be well understood and weighed If Baptism be allowed to those who have not the proper Qualifications then those Qualifications are not absolutely needful unto the Undertakers of that Holy Ordinance Faith is sometimes needful when Repentance is not so sometimes Faith and Repentance conjoyned and otherwise sometimes Acts 8.37 When St. Philip admitted the Ethiopian Eunuch to Baptism he only enjoyned Faith 2.41 38. not Repentance St. Peter when he made three thousand Converts at his first Sermon enjoyned Repentance only In short It is as the condition is or the needs of the Party require In Infants the matter is plain as to Repentance the non-performance whereof cannot hinder their being baptized because they having committed no sin are not obliged unto the Duty and yet this is as needful for being baptized as Faith So that this evidences they are not absolutely needful not to all not to Children but only accidentally so and if they may be baptized if they want one why not if they want the other is a Mystery that will not nay I am inclined to believe cannot be discovered by those that because they think the contrary are engaged to make the Revelation Besides I add Actual Faith is needful not to the undertaking but to the subsequent Products of that Holy Ordinance because the first Planters of Christianity admitted some tho' adult to Baptism who had no Faith but were only formal Professors and of this sort were Simon Magus Alexander the Coppersmith Demas and Diotrephes and Judas if baptized and also the Gnostic Hereticks For the Effect is from the Searcher of Hearts who knows our secret thoughts but the External Ordinance may be performed and undertaken by those who know not such Secrets And this is a clear Proof that that Faith which is needful to the product of the Holy Ordinance is not needful to its undertaking and if formal Professors may be partakers of it much more Children if to such as actually impede or hinder the product much rather to them that do not so If it be objected by the Antipedobaptists An Obj. The Church cannot tell but that those that say they have Faith may have it but she certainly knows Children have not I answer answ The Church cannot tell but Hypocrites stop the Product and oppose the Grace of Baptism but she can tell Children do not nor can make hindrance or opposition there is a possibility one may partake of the Grace but the second cannot stop its effects Moreover Children have Faith because they believe in the Holy Jesus St. Matth. 18.6 St. Mark 9.42 as we are told in Sacred Scripture in express words recorded by two Evangelists if one be not enough And that this is a satisfactory and sufficient Proof the Holy Scriptures do assure us when they tell us St. Joh. 8.17 that the Testimony of two Men is true and this witness and evidence it appears we have for the truth of this Doctrin that Children have Faith and that this their Faith was true sound and such as God will accept we may with good reason believe because he that is truth and will not therefore deceive us doth seem so to assure us Vid. pag. 89. as we have already made appear in this Chapter Whosoever shall offend one of these little ones that believe in me and therefore fit for his Blessing which is Divine The exercise of our understanding is no more necessary to make us fit for Grace than for Reason but we have seeds of Reason congenite and innate antecedent to the exercise of our understandings otherwise there would be no distinction between a Rational Creature and a Brute when first produced into being and brought to light Sparks and Seeds then of Reason there may be to use the words of the great African Father Per Infantis animan non ubi ratio nulla erat sed ubi adhuc sopita erat St. Aug. Ep 23. ad Bonifac. The Soul of an Infant hath Reason but as yet not capable of use like Fire raked together in the Embers So likewise there is a possibility of Grace being infused by the Divine Spirit as is clear in the fore-quoted Instance of the blessed Jesus and his Praecursor or Fore-runner St. John the Baptist who were sanctified in or from the Womb. Or else they may be said to believe by the Faith of those that present them unto the Holy Ordinance in the Sacred Place Fide gestantium Idem ibidem For to this I may add the Child hath the Faith of the Parent imputed to it and that the Faith of the Parent is imputable to the Child and available for great purposes is apparent because we read in the Holy Gospel That the Blessed Jesus makes the Faith of the Parent necessary unto the Healing of the Child From whence I argue thus That if the Faith of the Parent may be imputed for the recovering of the Bodily Diseases why may not the same be imputed for the curing the Distempers
PAEDOBAPTISMUS VINDICATUS OR INFANT-BAPTISM STATED In an Essay to evidence its Lawfulness from the Testimony of 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 from 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 the Church of England Prov. IX 9. Former part Give Instruction to a wise Man and he will be yet wiser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed for John Dunton at the Raven in the Poultrey MDCXCIII Imprimatur Geo. Royse R. Rmo in Christo Patri ac Dom. Dom. Johanni Archiep. Cantuar. à Sacris Domesticis Octob. 8. 1692. To the Truly Worshipful my very highly Honoured Friend WILLIAM STRONG ESQ one of Their Majesties Commissioners for the EXCIZE SIR I was willing to take this Opportunity of an Address that I might make my grateful Acknowledgments for the obliging Favours I have received from you While you were in a private Capacity you were assistant to your Friends and Relatives and have not forgot them since you were in a public Concern wherein you have been so serviceable to the Kingdom that if I have not been mis-informed you have been esteemed and honoured by several Princes and in a particular manner by our gracious King and Queen And possibly few Persons have served the Public so long with so little Advantage to their own private Interest as you have done which demonstrates the Greatness of your Spirit and a generous Contempt of the World I have had the Happiness of an intimate Conversation with you and been oft with Satisfaction entertain'd by you with Excellent Discourses That I can without a flattering Complement say I have thought you a great Master of Reason And when you have been in an hurry of Affairs and under the fatigue of business upon others Account more than your own you have appeared so calm and serene that there hath no Wrinkle been seen in your Brow nor Passion in your Breast to ruffle and discompose you You have not had the least Emotion of Mind but have been as sedate and tranquill like the pure Aether as those that have had no Concern of their own or others upon them And this last Character makes you as Great a Master of Empire as the most victorious Conqueror if we may believe one of the most excellent Poets Latiùs regnes avidum domando Spiritum Horat. Carm. Lib. 2. Ode 2. quam si Libyam remotis Gadibus jungas uterque Poenus Serviat Uni Which the wisest of Monarchs properly translates when he saith Prov. xvi 32. He that is slow to Anger is better than the Mighty and he that ruleth his Spirit than he that taketh a City But besides the Obligation of Gratitude I have another Reason why I presume on this Dedication because you have a piercing Judgment and can well judge of a rational Consequence from Holy Scripture or a true Deduction from Reason and seeing I have from these two Topicks undertaken a Defence of one of the main Doctrines of the Church of England whose Principles I have heard you heartily espouse and rationally maintain I submit it to your Censure which tho' it may deserve yet I dread not because your natural Goodness will I doubt not mix so much Candour therewith that it will instruct rather than affright and I had much rather have a Censure with a Reason than an Approbation without it because the one may make a Man wise when the other may be a Temptation to Pride But I will not trouble you long because the Minutes of Public Persons are not to be disturbed Nor shall I need because I am not so well able as others to whom I reserv that Province to give a true Character of your Worth Nor am I willing if I were able because I have known you long endued with such a stock of the Vertues of Humility and Modesty you had rather do well than hear of it and are much better pleased in the Reflections of your Mind than with the Eulogies of the best Men. And I am very confident you never did a Service for the Public or a Kindness for a Friend but it was as great a Satisfaction to your self as it was to them who received the Benefit and reap'd the Advantage Great Spirits that are endued with strength of Reason and have obtained a Conquest over unruly Passions are Persons fit for the Menage of Public Employments And that you have a large proportion of these Qualifications is not only my Judgment which possibly may not be valuable but the Observation of those that have known how faithfully you have transacted a Trust for the Publick And therefore by giving this Account I cannot in the least be suspected guilty of Flattery Men that are qualified for public Service may be said in a true sense to answer the Ends promote the Conduct and carry on the Designs of a wise Providence in his Administration of and Government over the World And such Persons who by their Prudence with the Man after Gods own heart serve their Generation Acts xiii 22 36. shall inhabit more Glorious Mansions in the Regions of Bliss above shall receive greater Compensations in the Apartments of Glory I will conclude with the same Option the Poet puts up for his great Mecaenas Caesar Augustus Serus in Coelum redeas Horat. Carm. Lib. 1. Ode 2. diuque Laetus intersis Populo Which St. Paul may English when he saith Phil. 1.23.24 Though he had a desire to depart and to be with Christ yet nevertheless to abide in the Flesh i. e. to continue longer in the World was more needful for the Public And he that shall reflect upon your indefatigable Pains for the Service of others may without Ostentation believe that what St. Paul said as a Minister of the Church you may say as a Minister of the State That you will gladly spend 2 Cor. xii 15. and be spent for the Publick SIR That after many years expended in the Publick Service for the Good of the Kingdom you may leave behind you the Honourable Name of a Patriot of your Country And that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. III. 14. the Prize the Crown of Glory that hangs at the end of your Race may be more Luminous and Bright have a greater Refulgency and Splendor is and shall be the sincere Prayer of Greatly Honoured Sir Your most Humble Servant And ever Obliged Relativ J. R. A PREFACE To all dis-interested and unprejudiced Persons especially those among the Antipaedobaptists that love Truth above Interest or Humour and are desirous upon rational Convictions to embrace it and lead their Lives according thereunto Candid Readers I Beseech you out of Love to your Souls cast not aside this Tract after
in the least trusting to my self but earnestly begging 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 vers 2. St. Jude exhorts Christians earnestly to contend for When the Day was come I waited till about ten or eleven of the Clock before my Antagonist 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 many 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 Whereto he answered he thought the Act for Liberty 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 believe 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 Contention or Controversie should be managed However if he would go to my Reverend Diocesan and request his leave upon License 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 satisfaction that they might be convinced which of us had Truth on his side being our Principles were diametrically opposite and directly contrary not consulting our Credit as if we contended for Victory more than Truth and being we of the Church of England had the Laws on our side for what we professed and as we thought Truth in Possession he ought by strong Reasons to shew our Title was not Good before he attempted to dis-seize us of the Truth we hoped we justly possessed But before we begun I desired one thing which I thought was reasonable because for the Good of the Auditors and that was I had a License from my Lord Bishop to teach School and on that Account 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 Proposal being denied I had another to make which was as reasonable viz. That I might propose two or three Cases that should include 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 resolved 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 â—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 expected 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 An Obj. 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 allowed 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 understand the Articles of the Covenant he is admitted to but in some Cases this is as inconsequent as the former and therefore it is desired that the Consequence of this Hypothetic or Conditional Proposition be evinced 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 Affirmanti incumbit probatio 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 admitted 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 Covenant made with Abraham and the Holy Gospel Covenant are for substance one and the same as St. Paul tells us expressly Gal. iii. 8. and as we have made appear in the Book Vid. p. 97 98. of this Book and certainly the Holy Apostle
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 entertain For had they thought Baptizing Infants unlawful for want of an Holy Scripture Command or Example when any Persons had been exhorted to an early Baptizing 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 Objection 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 Antipaedobaptists 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 deceived 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 clearly 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 iâ— 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 Bishop 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 Bishop 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 Syrach 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 Vnderstanding heareth it it displeaseth him and he casteth it behind his Back Examine all things and judge righteous Judgment July 26. 1692. A TABLE OF THE CONTENTS CHAP. I. AN Introduction unto the Subject discoursed upon Pag. 1 CHAP. II. Some Rational Arguments offered for Infant-Baptism Pag. 2 CHAP. III. The tru Sens of the Holy Jesus 's Commission unto his Blessed Disciples for the Administration of Baptism recorded St. Matth XXVIII 19. maketh for the Baptizing of Infants Pag. 4 CHAP. IV. An Exposition whereby the Sens delivered of St. Matth. XXVIII 19. is farther cleared Pag. 12 CHAP. V. The Exposition for clearing the Sens of St. Matth. XXVIII 19. farther enlarged Pag. 26 CHAP. VI. The Sens of St. Matth. XXVIII 19. proved by the Coherance and Connexion of the Words Pag. 38 CHAP. VII The Sens of St. Matth. XXVIII 19. farther evidenced from the Original Pag. 40 CHAP. VIII The Sens of St. Matth. XXVIII 19. confirmed by an Exposition of Acts II. 39. in general Pag. 48 CHAP. IX A farther Confirmation by a particular Exposition of Acts II. 39. Pag. 53 CHAP. X. The Sens of St. Matth. XXVIII 19. strengthened by an Exposition of 1 Cor. VII 14. Pag. 57 CHAP. XI Some General Observations upon the Sens and Expositions given Pag. 62 CHAP. XII A defence of the Expositions delivered from Jewish Customs Pag. 68 CHAP. XIII Authorities of the Ancient Fathers to establish the Sens of the Three Texts of Holy Scripture Pag. 72 CHAP. XIV The just Complaint of the Jews if this Doctrin be not tru Pag. 76 CHAP. XV. An Answer unto an Objection that would overthrow the Sens given of St. Matthew XXVIII 19. Pag. 79 CHAP. XVI An Answer unto an Objection that would undermine the Sens offered for Acts II. 39. Pag. 91 CHAP. XVII An Answer unto an Objection that would overturn the Sens delivered of 1 Cor. VII 14. Pag. 125 CHAP. XVIII An Account whence Infant-Baptism results Pag. 137 CHAP. XIX An Appeal unto the Reason of Mankind Pag. 140 CHAP. XX. The Conclusion Pag. 142 A Prayer used at the end of these Dicourses by way of Humble and Importunate Address unto the God of Truth sitting upon his Throne of Grace his Mercy-Seat the true Scheinah or Symbol of his Divine Presence to implore the Descent of the Heavenly Blessing upon this charitable and well-intended Design Pag. 145 CHAP. I. An Introduction to the Subject discoursed upon SEeing some Men of ill Principles and Separatists from our excellent Church have with an evil design set up a Meeting in this Parish as we may reasonably conjecture without breach of Charity I think it my most indispensible Duty to confirm and settle you in those necessary and fundamental Truths our Church holds by the clear Testimony of Holy Scripture and the evident Dictates of Reason that you may not be seduced into dangerous Errors by weak or cunning Men that lie in wait to deceive I have formerly made appear I hope to the satisfaction of unprejudiced because dis-interested Persons that the Place of Holy Scripture the Enemies of Infant-Baptism so much insist upon and boast of viz. St. Matth. xxviij 19. Go teach all Nations baptizing them is no more against the Comfortable and Christian Doctrine of Infant-Baptism than Gen. 1.1 In the beginning God created the Heaven and the Earth And now I will endeavour to prove That that Place of Holy Scripture if rightly understood is not only not against us but for us and against them And this I will attempt to evince and make appear by the Evidence of Reason and the Testimony of Divine Revelation CHAP. II. Some Rational Arguments for Infant-Baptism THE Argument I offer in short is plainly this which I will reduce into the form of a plain and proper Syllogism That Principle which hinders the Propagation of Christian Religion can be no Christian Doctrine But the denying Baptism to Infants hinders the Progress of the Christian Religion Therefore such a Principle can be no Christian Doctrine The Major all Christians even our Adversaries allow but the making out the Minor is the Difficulty for which
Saviour returned such an Answer as satisfied him in the next Verse Suffer it to be so now Mat. iii. 15. for thus it becometh us to fulfill all Righteousness i.e. It is just and equitable that I who being now Thirty years old and so qualified by Moses's Law to Preach should enter upon my Public Ministerial Office and being I intend Baptism as the Sacrament to admit Members to my Church should undergo that Ordinance my self being the Head of my Church which may be a good Reason why our mercifull Redeemer would not be Baptized before and may satisfie such of the Antipaedobaptists for some of them have urged it to me as would from thence draw an Argument against Infant-Baptism and besides it is like the Logicians Argumentum ad hominem it is against themselves for it is well known that sometimes they Baptize persons before that Age. And this Account plainly signifies That the Ordinance of Admission into the Christian Church is a Sacred Appointment of Latitude and that in such Appointments the unfitness of the Party as to some Purposes doth not unfit him for the Ordinance when he is qualified for others 2. Because it is a reflection upon some of the former Dispensations of the Wisest Being For it was the Appointment of Heaven that Infants should undergo Circumcision though all the Purposes of that Ordinance could not be performed but by such as were grown to years of discretion who were only fit to know the Meaning of the Appointment and the Obligation of the Covenant they were admitted unto So that this Argument is as much against Circumcising as Baptizing Children because Circumcising them was appointed for the same Purposes as that used in our Church And hereupon when Men were by that Sacrament received into the Church they were to believe in God and repent of any breach of his Laws and openly to disown any Idolatrous Belief or Practice and even to forsake their Idolatrous Relatives and Acquaintance and yet on the Request of those Proselytes their Children were Baptized and Circumcised and thereby admitted into their Church though they were wholly ignorant of those duties their Parents undertook the performance of Hereupon such who oppose Baptizing Children because it agrees not to all the Uses of that Ordinance vilifie the Wisdom of God and undervalue the Wisdom of the Ecclesiastic Governors among the Jews not weighing with themselves that Circumcising Children then and Baptizing them now is an Appointment of great Latitude intended by Heaven for Infants in whom there is a a fitness for some nay the principal uses of that Ordinance as well as for grown Persons to whom all are fit Rem praecipuam in Baptismo non attendunt viz. testificationem divinae benevolentiae in foedus tutelam suam suscipientis gratiam conferentis c. Nam in Baptismo praecipua res est divina Gratia quae consistit in remissione peccatorum regeneratione adoptione haereditate vitae aeternae cujus sane gratiae infantes indigentes capaces sunt Cassand de Bapt. Infant They neither regard nor consider the chief thing in Baptism viz. the Testification or Witness of the Divine Benevolence taking them into his Covenant Protection and Patronage and conferring and bestowing Grace upon them For in Baptism the chief thing is the Divine Grace which consists and stands in the Remission Pardon and Forgiveness of Sins in Regeneration or the New-birth in Adoption or Son-ship and in a Right and Title to the Inheritance of Eternal Life of which Grace Infants stand in need and are as capable as the Adult and full-grown Persons as the Judicious Cassander observes in his Excellent Treatise of the Baptizing of Infants Children are fitted for all the Purposes of Baptism as it is appointed by Heaven for a Sign to us to convey unto us the Advantages of the New Covenant For their Infancy is no barr but they may be accounted Parts of the Church as well as Members of any different Company or Society of congregated Persons Nor does it any more hinder them from being the adopted Sons and Daughters of Heaven than it denies them a Right to any Earthly Possession nor of being the Inheritors of Everlasting Happiness by force of such Adoption than by force of any other Civil Adoption the Inheritors of an Earthly Estate For Infants are fitted for all Testimonies of Honour and Favour from God and Men and of having a Title to the Benefits of any Company though they are not able to discharge the Services thereof nor know the least matter of them Since therefore Infants are as fit to receive and do as greatly want almost all the Advantages of the New Covenant and the Immunities of Church-society as grown persons Is it not as reasonable that the Seal which confirms those Advantages and Immunities should be given to one as well as the other If a Monarch adopts the meanest Man's Infant and Embody him into his own Family and make over to him some of his Revenue and Empire and to establish and strengthen to him this should in allusion to Circumcision take away a piece of his flesh or in resemblance to Baptism should order him by Water to be purified and cleansed who would reckon this a Ceremony of no signification or declare the Infant not fit for the Sign when he was fit for the Principal matters of which the Rite was a signification Or to give you another Similirude that may more properly suit our present Case Imagine a King should order an Attainted Traytor 's Infant to be brought before him and before many people gathered for that intent should thus deliver himself You understand the Blood of this Infant is Attainted by his Parent 's Crime the Title to his Father's Honour and Possessions is confiscated by Law and he is wholly ruined though he understand not his miserable Estate My Pity for him is great and here I give him a Title to his Blood and forfeited Estate and for the future he shall have as proper a Right as if his Ancestor had not been Attainted I heartily pardon him and hereby publish that I take him into my Favour and that no stain may be imputed to him I do in the presence of you called together sprinkle him with clean Water to shew that he is purged from all Guilt upon his own or his Father's account Now imagine this transacted for an attainted Infant Will any declare that what is done signifieth nothing and is of no force because the Infant understands it not or that he was not fit for the Sign when he was fit to be cleansed from the Guilt transmitted to him by his Parent and had his Estate re-convey'd to him which was the Principal matter thereby signified What I have now offered ought to be seriously weighed by those that are Adversaries to the Baptizing of Children to whom I might propose the Precedents of Circumcision and Baptism used among the Jews both which as I shall shew
hereafter were used for Children as well as for the full-grown under Moses's Law And hereupon though the Father of the Faithfull did believe and openly own that his Belief before Circumcision yet I presume the Antipaedobaptists will not acknowledge That the Wisest Being did imprudently in laying Circumcision upon Isaac before he knew the Intent of the Ordinance or could Actuate Faith or make declaration of it He was by Sacrament admitted to the Covenant before he knew the terms thereof yet I hope the Antipaedobaptists will not declare his Circumcision to no purpose though he was as unfit to understand why he was Circumcised then as Children are in our days why they are Baptized now Obj. If any of the Adversaries to this Principle shall say All that I have offered doth not amount to a Command for Baptizing Children or in express words In totidem verbis Answ To which I will give a short yet I hope full Answer There is no need after what hath been already said to prove it there should be a Command or Example to approve the Usage of admitting Children to Church-membership in the New Testament but it is enough to make it practicable under the New Dispensation that it is not any-where in Holy Scripture prohibited Nay as I may possibly take occasion to shew hereafter there is greater ground to believe that Christians ought to have had a direct Precept to let alone the Custom of admitting Children into the Church Because it was expresly enjoyned by God in the Circumcising Children and had his Approbation in the Baptizing Children which the Jews super-added unto their Circumcising Children under Moses's Law Precepts are ordinarily delivered when a New Custom is introduced which was not formerly used to be done But to vindicate the continuance of a formerly-appointed or practised Custom it is enough That the Authority which did appoint and allow it doth not prohibit or revoke his former Injunctions And this being the Original Case of allowing Children a Right to the Covenant and by a Sacramental Rite admitting them to the Possession of the Benefits of that Covenant the Admission of Children into the Church under the New Dispensation by Baptizing them must by a necessary Consequence be enjoyned or approved of And if the Case be thus as undoubtedly it is then Fathers Guardians and Undertakers for Children are obliged by indispensible Duty to offer them to be Baptized in submission to the Church's Authority For the Church is a Company of persons in Covenant with Heaven and in this Company as in Humane Societies there are such as give forth Rules and such as practise those Rules such as enjoyn and such as submit And hereupon if the Universal Church or any part thereof enjoyneth her Members the practice of any Doctrine not forbidden by an higher Power which must be the God of Heaven they are obliged by the known Rules of all well-governed Societies and by the Commands of the New Dispensation which hath a respect unto Church-Government to submit to and practise her Precepts as the Author of the Epistle to the Hebrews asserts Chap. xiij 17. Obey them that have the Rule over you and submit your selves for they do watch for your Souls And for this end it was that we find the Holy Apostle of the Gentiles when he travelled the Grecian Countries giving unto the Christians the Orders which the Holy Apostles had decreed at Jerusalem to be observed But there is no necessity of speaking further to Evidence this Truth which all Separatists from our Excellent Church do allow For though they disagree amongst themselves as well as diffent from us as to the subject of true Ecclesiastic Jurisdiction yet they all own there is such an Authority and that all Precepts enjoyned thereby if not contrary to the Laws of Heaven should be submitted unto which will force our Adversaries from their own acknowledged Concessions to allow the Lawfulness of Infant-Baptism or recede from and renounce one of their owned Principles neither of which I fear they will be willing to do though in Reason they ought to do one of them CHAP. V. The Exposition for clearing the Sence of St. Matthew xxviij 19. further Enlarged AND now I will offer some further Account to strengthen the Sence I have given of the Holy Jesus's Commission to his Blessed Disciples in St. Matth. xxviij 19. From the Exposition I have delivered it is not a proper Question for the Antipaedobaptists to ask Whether the Holy Jesus hath appointed Children to be admitted unto Baptism but Whether they are by him forbidden or denied it Because upon a consideration that the Mosaic Dispensation allowed Children to be not only Circumcised but Baptized it will necessarily follow That a Precept delivered by the Blessed Jesus to admit Disciples from all Parts of the World to his Holy Institution will without a Prohibition be interpreted to include Children as well as the Adult As for instance Imagine our dear Redeemer had not altered the Sign but in the room of Baptism had declared to his Followers Go teach all Nations Circumcising them Now I make appeal to the Conscience of any considering Person whether by such terms it can be supposed the Children of such as were Proselyted from Heathenism could be denied Circumcision and then what ground is there from such Expressions that our mercifull Saviour designed the Children of such as were converted from Paganism the being Baptized This is so reasonable that it was necessary the Commission should be so expressed For who can suppose but that they who were Enemies to the Institution of the Holy Jesus were to be first instructed and made Disciples before they were admitted to Baptism For imagine a Commission should be given to certain Men among whom Baptism is customary Go and teach the Indians baptizing them Can any one believe the design of it was to barr the Children of those Indians from being Baptized when Baptizing Children was an usual Custom among those to whom the Commission was delivered So that this being the clear sence of the Commission the Blessed Jesus could not well express it in words more plain and easie to be understood by his own People to whom he spake for they must necessarily apprehend those capable of Church-fellowship under the New Covenant that were allowed it under their own Dispensation Common sence would oblige them to interpret the words according to their known Custom Moreover with what sence can any person suppose that he who drew several Appointments from the Jews should leave out this and in this alone vary from what the Jews practised when there was Reason for the Continuance Children are as capable of the Seal of Divine Grace and of the Advantages thereof now as they were under the former Dispensation There is as much Reason for the Baptizing them now as for the Circumcising and Baptizing them formerly Their Admission under the Law and Holy Gospel have something alike Reason in it and though the
Antipaedóbaptists are so peremptory positive and stiff for an express Command out of Holy Scripture for the Baptizing of Infants though there can be no Reason given for such a request or demand for what need of direct words when we have plain sence against them Why may not we with equal Reason and with the same Importunity return upon them by way of Retortion and ask where they find any Command for the Baptizing Elder persons If they shall reply that is included in the Commission St. Matthew xxviij 19. Go teach all Nations baptizing them we may with equal strength of Argument return upon them again Children are included as well as the Adult they being by all Men of Sence acknowledged and owned to be a part of the Nations to whom the Commission is directed and whatsoever they are upon the account of the smallness of their Number or weakness of their Understanding they are a considerable part of a Nation Obj. But if the Antipaedobaptists shall object that Children are in the Commission as soon as capable of Teaching Answ I Answer The Commission intends those should be taught that are capable but excludes not those from the Seal of the Covenant that have a right to the Covenant as Children have Besides if the placing of the Words be for them in St. Matthew the Order of Words is for us in St. Mark where we read the Baptist did Baptize before he Preached So that the Methodizing the words is neither for nor against them or us So then seeing Children are not by any necessary and rational Consequence shut out of the Commission let the most Learned Antipaedobaptist of the whole Christian World shew the least passage of Holy Scripture that excludes them and if they cannot produce any such place of Holy Writ they are bound by the Obligations and Principles of Conscience unless they will renounce Reason and Truth too to confess the Children of Christian Parents having a right to the Covenant have as undeniable and unquestionable a right of being admitted to the Holy Sacrament of Baptism as the Adult and Full-grown Obj. But if the Antipaedobaptists shall urge That we have Instances and Examples in Holy Scripture of Elder persons Baptized Answ To that I Answer That an Example or Instance of Holy Scripture is not as of the same Force so not of equal Authority with a Positive Command And further I observe in answer to this Objection That there was no need of a Precept or Example for the Baptizing of Children and my Reason is this Because there was an Institution of the Abrahamic Covenant and also of the Sign or Token for admitting Members thereunto and a Conveyance of the Privileges thereunto belonging Surely the sence of those Texts in the Holy Gospel that enjoyn a Declaration of Faith and an Exercise of Repentance before the Adult were baptized was known to the Primitive Doctors of the Church they unquestionably had seriously weighed and fully understood the Usage of Baptism in the Apostolic Acts related by St. Luke but yet they never inferred this unreasonable Conclusion from them That because Faith and Repentance were to precede the Baptismal Sacrament which is an Institution of Latitude in full-grown People that therefore Baptizing was not to precede Faith and Repentance in Infants and little ones as Circumcision and Baptism did under the Jewish Dispensation They understood a Distinction between Actual and Potential Believers and likewise understood it was very absurd to draw Conclusions from the Graces and Vertues of those to the excluding these Besides all this to be somewhat more particular 1. There are different ways of Instruction as well as different methods of Faith or Believing and the Holy Jesus doth not declare instruct each Party personally and that presently on the place which may be almost Morally impossible for it is not probable that though there were Three thousand Souls converted by St. Peter's first Sermon and immediately baptized that he could personally instruct so many in so short a time as we may suppose between his Preaching and their Baptizing it is enough if they be instructed though in their Fathers as Levi paid Tythe in Abraham's Loins as the Author to the Hebrews acquaints us Hebr. vij 9. So Children are by the Blessed Jesus directly termed Believers St. Matth. xviij 6. which by the Coherence cannot be understood of the Adult as the word sometimes is particularly St. John xxj 5. But whosoever shall offend one of these little ones that believe in me Infants are supposed to believe by their Father's Faith so that as they fell from the Divine Life in their Forefather's the Protoplast's or first Adam's Loins so they may be instructed by their natural or legitimate Fathers to be Disciples to the Holy Jesus Obj. Ch. Blackwood's storming of Antichrist in his two strong Holde Compulsion of Conscience and Infant-Baptism But I have read an Objection to the Sence I have offer'd started by a seemingly Ingenious Antipaedobaptist who would make these little ones to signifie such as are little in their own Apprehensions Answ But to this I Answer It is impossible that this can be the meaning for it plainly is meant not of such as are little in Understanding but of such as are little in Age and Stature For in St. Mark Chap. ix 36. the Blessed Jesus who best understood the Divine Writings expounds it of such an one as he took up in his Arms. Now it is not usual to take up Youths that are arrived at years of Discretion which is about the Age of Sixteen years in our Arms. 2. They were to teach them all things whatsoever their Lord and Master had commanded them Now our Blessed Saviour continued in the World after his miraculous Resurrection sometime above a month speaking of the things pertaining to the Kingdom of God as St. Luke acquaints us Acts i. 3. And how know we but this Doctrine of Baptizing Children he then instructed them in if he had not done it in the time of his public Ministration upon Earth before his Passion and Sufferings because the nature of the Doctrine may seem to imply and require it and in all likelihood some if not all the Holy Apostles did use it For it is probable that it begun in their Age seeing in the Times immediately succeeding them we are by Ecclesiastic History assured of its Practice CHAP. VIII The Sence of St. Matthew xxviij 19. confirmed by an Exposition of Acts ij 39. in General AND now that this Exposition may be the more firmly believed and readily embraced I will confirm and strengthen it by the consequential Sence of two places of Holy Scripture The one from St. Peter the Holy Apostle of the Circumcision or the Jewish Church and the other from St. Paul the Holy Apostle of the Uncircumcision or the Gentile World I come now to the Exposition of the first place that of St. Peter the Holy Apostle of the Circumcision or the Jewish Church
yet this doth not exclude Infants from Baptism as appears from the reason already offered To all this let me add in short what is meant by the Promise as recorded by Joel and cited by the Text and it is double 1. The Pardon of Iniquity 2. The Gift of the Divine Spirit whereby was not always intended a miraculous Gift but the comfort and support of the Divine Spirit in their Souls by his Holy Inspirations and Breathings 1 Cor. xij 29 30. his powerful Aid and Assistance for it is clear by St. Paul the Gift of Miracles was not imparted to some and the Kingdom of God or Grace that good Christians enjoy in this World Rom. xiv â— 6 consists in Righteousness and Peace and Joy in the Holy Ghost and that these very persons had this Communication of the Holy Spirit appears at the latter end of this Chapter for this reason Acts ij 46. Because they did eat their Meat with gladness and singleness of Heart And further Another Communication of the Holy Spirit they had in that they were willing to leave their Possessions and deliver them to be disposed of as the Holy Apostles thought most useful for the good and benefit of the Church iv 34. which were clear and great Testimonies that the Divine Spirit resided and dwelt in their Souls I know a great and learned Man saith he will not defend the Arguments from this Text because he thinks it inconcludent for this reason because he believes the word Children there used is really the Posterity of the Jews and not their Infant-Children And I believe so too And yet with deference to my Superiors and with submission unto better Judgments I take the Argument to be concluding upon this account because it would be a great Incentive to incourage the propagating Christianity and a Motive to both Jews and Gentiles to embrace and come in and own themselves Professors of the Holy Gospel and Disciples of the Blessed Jesus And it is very probable in his first Sermon St. Peter would use the most prevailing Argument with the Jews that he might remove the Prejudice that lay upon their Hearts to hinder them from believing in a crucified Saviour and it is not improbable his numerous Auditors understood him in this sense because we read in the latter part of this Chapter the same day were added to the Church about three thousand Souls Acts ij 41. So that when St. Peter saith the Promise is to you and unto your Children it is as much as if he had said these words O you Jews that now hear me if you will repent and be baptized you and your Posterity and the Children of you and your Posterity if you will repent i. e. own your Guilt in crucifying the Lord of Life and Glory and embrace his Holy Gospel and live according to the Rules thereof and be baptized i. e. receive the Sign of Admission into the New Covenant of Grace you and your Children shall have the same Priviledge you had in your own Dispensation under the Law i. e. your Children shall be in Covenant as well as your selves and equally with you be admitted to the Sign of the Covenant Baptism as your Children are now admitted to Circumcision the Sign of the antiquated Covenant in your way and this might be a great Argument to the Gentiles to become Christians because they should not only enjoy the same Priviledge as the Jew if one of their Proselytes but much greater by being a Disciple of the Blessed Jesus as much greater as the Holy Gospel did exceed the Law as appears by St. Paul's Argument But if the Ministration of Death or the Law written and engraven in Stones was glorious so that the Children of Israel could not stedfastly behold the Face of Moses for the Glory of his Countenace which Glory was to be done away how shall not the Ministration of the Spirit or Gospel be rather glorious For if the Ministration of Condemnation or the Law be Glory much more doth the Ministration of Righteousness or the Gospel exceed in Glory for even that which was made glorious or the Law had no Glory in this respect by reason of the Glory or Gospel that excelleth for if that which was done away or the Law was glorious much more that which remaineth 2 Cor. iij. 7. 12. or the Gospel is glorious Thus I hope I may say without assuming or taking too much to my self I have rescued this Text from the Antipedobaptists Objections and drawn a concluding Argument from it for Infant-Baptism but because the Reverend Dr. Hammond thinks he hath founded the Practice upon a better Basis give me leave to mention it because it will corroborate and confirm what I have said and when I shall have answered the Objections brought against the other place of Holy Scripture I hope I shall for ever silence the Objections of any Antipedobaptist from Holy Writ from having any influence or prevalency on unprejudiced minds that love Truth better than Interest and had rather comply with the Sacred institutions of the Holy Jesus than carry on and promote any Faction against him and his Holy Religion The Argument is this Baptism or Washing was a known Rite solemnly used among the Jews as it is now among Christians for the initiating or entring Jews and Proselytes into the Covenant of the Lord and so into the Congregation of the Jews as among us it is into the New Covenant and into the Church of Christ Many Branches of that Custom there were I shall briefly gather them together and farther testifie the truth of those Affirmations which any way seem questionable to any 1. Baptism or Washing the whole Body was a Jewish Solemnity by which the Native Jews were entred into the Covenant of God made with them by Moses This that learned Doctor makes appear by several Quotations from their great Rabbins and tells us nothing can be more clearly affirmed by them 2. As the Native Jews were thus entred into Covenant by Baptism so the Proselytes of the Jews that were taken in as Profelytes of Justice or Righteousness as professing or undertaking all their Law and not only as Proselytes of the Gate to live among them were received into their Church by Baptism likewise This also the same excellent Doctor proves by several Authorities and Testimonies of their learned Men in all Ages whensoever any Gentile was willing to enter into Covenant and to be gathered under the Wings of the Schecinah or Divine Majesty and to undertake the Yoke of the Law he was bound to have Baptism Circumcision and a Peace-Offering and if it were a Woman Baptism and Sacrifice And again the stranger that is circumcised and not baptized or baptized and not circumcised Arrianus in Epictet l. 2. c. 9. is not a true Proselyte until he be both A clear Testimony we have of this in Arrianus the Stoic Philosopher where the Jewish Proselyte is by him called
of That it would please thee good Lord to bring into the way of Truth all such as have erred and are deceived The sense of which is That all Separatists from the Holy Catholic or any Orthodox National Church that is a true Part or sound Member thereof may return home unto Christ's Fold and be received into the Bosom of the Holy Church and cannot be thought without breach of Charity to have the prospect of any other purpose but the Everlasting Happiness and Welfare of Mens Immortal Souls I say that we should ever entertain a thought of persecuting killing or damning those that differ from us while they profess the Holy Name of the Blessed Jesus Our Mind is the same with St. Ignatius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Ignat. that Holy Martyr to soften the sharp Humour by tender and skilful Applications of the Gentle Word like pouring Oyl into the Samaritan's Wounds I mean to heal by Embrocation or the most tender Methods and not by Scarifications and Caustics to use the Chirurgion's Term of Art and I do esteem it my Obligation to deprecate that deceitful Prosperity that should be strong enough to breath into the Spirits of persons any higher measure of sharpness in the Fathers Vid. Dr. Hammond's Query of Infant-Baptism Pag. 312. or Sons of the Holy Church than what I now believe to be a powerful Engagement to bring Men to the Church THE END A PRAYER used by the Author after the publick Preaching and Delivery of these Discourses O THou holy ever-blessed and illuminating Spirit the Fountain of Wisdom who was sent by God the Father and promised by God the Son to conduct and guide Men into all necessary Truth who wouldest not the Destruction of any of the Sons of Men but art really and truly desirous that all Persons should come unto the saving Knowledge of thy revealed Will and hast formerly Commissionated peculiar Messengers and at last didst send the beloved Son of thy Bosom to reduce all People from dangerous Mistakes and Errors and to lead them into the Paths of divine Truth that at the end of their days they may arrive at and be placed in the Mansions of Glory and Happiness above to live an immortal and never-dying Life with thee the best of Beings Give thy Blessing we humbly beseech thee unto these Discourses and render them serviceable unto those excellent Purposes unto which they are sincerely intended Prepare and qualify the Spirits of those that have or shall hear them to embrace whatsoever is discovered in them according to thy revealed Will with a Spirit of Love and Meekness Mollify and soften all obdurate hardned Souls all callous brawny Consciences that are seared as it were with an hot Iron enlighten the dark-sighted that they may discover and understand thine holy Will when it shall be powerfully offered unto them and give them the Assistance of thy divine Grace and the Aids of thine holy Spirit to live according to such Convictions Take away from all Men Conceitedness and strong Prepossessions secular Interests and fond Humours or whatsoever may put the least stop unto the Operations and Workings of thy divine Spirit in the Proposal of thine holy Will unto the Sons of Men and make these Discourses useful unto such as know and are acquainted with thine heavenly Doctrin unto the Conviction of those that scruple the Truth and are therefore unwilling to own and acknowledge it and unto the recovery of such as are apostatized and fallen therefrom and if thou shouldest be so merciful unto me as to make me the unworthiest of thy Servants in the least measure an Instrument for the advancing thine Honour and thy Churches good by curing our Divisions and reducing any wandring straying Sinner from the Error of his Way deliver me from any Tumours or Swellings of Spirit any undecent Exaltation of Thought or Mind any assuming or taking the least thing unto my self and grant I may ascribe and return all Laud and Praise to thee who art the Fountain of Light and the Author of Truth and that I may acknowledge that the Improvement as well as the Talent proceeds from thee who art the Giver of every good and every perfect Gift Grant these Requests for the Merits and Mediation of thy dear Son who is not only the Way and the Life but also that bright Day-star who by his irradiating Beams lightens every Man that comes into the World even our only merciful Saviour and most powerful Redeemer the Holy Jesus Amen Now to God the Father God the Son and God the Holy Ghost be given and paid all Honour and Glory as is most due from Angels and Men henceforth and for evermore Amen FINIS Errata Corrigenda IN the Preface Pag. 15. Marg. Lin. 7 8. read P. 103 104. P. 24. l. 7. r. been P. 53. l. 11. r. hit P. 60. l. 26. r. Roast P. 62. l. 8. r. Man In the Contents Pag. 5. Lin. 8 9. read Schecinah In the Book Pag. 3. Marg. Lin. 18. dele sine P. 17. l. 4. r. as are not P. 35. Marg. l. 22. r. cavit P. 50. l. 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 58. l. 3. del of P. 70. l. 20. r. prevails P. 75. Marg. l. 25. a Baptizari in P. 80. l. 14. r. Harmoniously P. 91. l. 3. del fore and in the same line r. offered for P. 92. l. 27. r. were P. 93. Marg. l. 4 5. r. 48. 53. P. 94. Marg. l. 3. r. 46 47. P. 100. Marg. l. 4. r. 94. P. 120. Marg. l. 16. r. instituto P. 127. l. ult r. Antipadobaptistic P. 133. l. 3 4. r. Obstacle P. 136. l. 21. del they P. 138. l. 15. del the.