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
words that our Adversaries may see I deal fairly with them He argues from the Coherence and Sense of the 15 16 17 and 33. Verses of Acts 2. and recites Vers 38. And that by you and your Children are meant the same which are mentioned Vers 17. under the term of Sons and Daughters answ To all which I answer This cannot be the Sense so as to exclude Infants from Baptism if they have a Right unto the Covenant which the Holy Scripture seems plainly to assert and hath been sufficiently convincingly and undeniably proved by Learned Men which may supersede any Attempt of mine to evince it or make it plain and evident because it was Repentance and Baptism gave a Title to the Promise and till they did Repent and Believe i. e. Embrace the Holy Gospel they had no Right to the Promise for it is said Repent and be Baptized and you shall receive the Gift of the Holy Ghost But they were to be in Covenant by Repentance or Faith before they enjoyed the Priviledges of the Holy Gospel and until then were in the same Case with them afar off who were not in Covenant and so had no right unto the Promise until they did Repent or Believe But here it may be further objected by the Antipedobaptists An Obj. that the gentile Converts of Cornelius's Family had this Gift of the Holy Ghost antecedent unto Baptism so that that was not necessary unto the Gift Act. 10.44 For it is said While Peter spake these words the Holy Ghost fell upon all them which heard the word i. e. that believed and upon their hearing St. Peter was convinced of the Truth of his Blessed Doctrin and thereupon embraced the Faith of the Holy Jesus and became Christians So that the same Qualification that fitted them for the reception of the Holy Ghost capacitated them for Baptism as appears three Verses after Act. 10.47 Can any forbid Water that these should not be Baptized that have received the Holy Ghost as well as we answ To which I answer Supposing the Promise to relate to the Gift of the Holy Ghost it neither excludes the necessity of Baptism nor Children from coming or being brought to receive the benefit of that Holy Ordinance Vid. ch 8 9. pag. 43. 51. according to the rational and true Exposition we have already given of that Text in this Book to which I refer my Readers But here An Obj. like the monstrous Hydra another Objection springs up and arises It 's true saith the Antipedobaptist tho' we own by the Promise the Gift of the Holy Ghost yet we do not believe that Gift excludes from Baptism but we deny Baptism unto those that are not qualified as those first Converts were i. e. endued with the Gifts and Graces of Repentance and Faith answ This I acknowledge true in those Subjects that are capable of acting those Graces but not necessary in those that have a natural as well as moral incapacity to act those Graces as the Case with Children is because they are in Covenant as hath been already declared and proved And being Baptism is not the Covenant but the Seal of the Covenant he that is in Covenant hath a right to the Seal that ensures the Benefits and Priviledges of the Covenant by the same Rule and Reason as he that is the true Heir unto an Estate hath a Right and Title unto the Instruments that convey that Estate Moreover add to this Children have one of these Graces tho' not the other and if one be sufficient the other is not necessary I mean Faith which in some and a true Sense they may be said to have otherwise the Blessed Jesus would not have cautioned Persons against offending little Ones that believe in him Mat. 18. by whom he meant small Children as I hope we have made sufficiently to appear Vid. ch 7. p. 42 43. And that this was a true Faith we may be assured not only because it was spoke by Truth it self who would not therefore impose upon Mankind but also because Christ is the proper Object of Faith and him the Text expresly tells us they believed in and for Repentance it is not indispensably necessary which I shall thus endeavour to prove I may say of Hatred as is usually said of Love Ignoti nulla Cupido for that which is unknown we have no Desire or Affection So of Hatred the odiousness and deformity of that I am wholly ignorant of I cannot properly be said to hate Now before Hatred there usually preceeds Grief and Sorrow and I cannot be said truly to lament or mourn for a Thing if I understand not any loss or damage I thereby sustain Now to apply this to our present Case there may be a Sin pardoned in some Cases and in some Persons without Repentance as that word imports Grief and Sorrow Detestation and Hatred Dereliction and Forsaking by all this I mean Original Sin of which Infants are guilty as well as the Adult Person by the imputation and transmission of the Protoplast's or first Adam's Guilt Now Children by reason of their Infantile capacity are not allowed the ability of exercising these Passions and cannot be said to be afflicted and grieved to detest and hate to abandon and forsake that which was not their own proper and voluntary Act. So that upon this Account Repentance is not necessary for their state and condition because of their Incapacity to act the proper parts of Repentance and because they lye not under such a Personal Guilt as may be said in a more especial manner to be proper and peculiar to the exercise of some parts of Repentance But for Faith so far as it is necessary that Children in some sense may be said to have it as they have the Benefits of their Parents Faith derived to them But that Faith and Repentance are not always and in all Cases indispensably necessary unto Baptism may appear plainly from the Instance of the Holy Jesus who was Nullius Poenitentiae Debitor in him was no Guilt and so consequently no necessity of Repenting there was was no necessity of Faith in him For of Faith he was the Author and Finisher as the Author of the Epistle to the Hebrews acquaints us Heb. 12.2 and yet he submitted to St. John's Baptism which was in order to Repentance and therefore called the Baptism of Repentance and hereupon it is that Faith and Repentance are not always absolutely and indispensably needful to the being baptized And this may sufficiently solve an Objection lately made to me against Infant Baptism An Obj. by an Antipedobaptist from our excellent Church Catechism who promised me upon conviction to return to our Church which Promise he is obliged in Conscience to perform if he give not a Rational Answer to what I have said and shall offer for the solution of this seeming Difficulty What is required of Persons to be baptized Repentance whereby they forsake
lay out such a Temptation there being none but he and I and therefore I desired he would allow me to propose 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 Argumentativ 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 Papers 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 thereto was because it would be a kindness in that it would be a great Caution we should speak properly and would oblige us to circumspection 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 because 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 refused 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 Principles and truly the Festival engaged me to say something in defence of our declared Doctrines I said I doubted he trusted to such an Extemporary Effusion and such an extraordinary 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 Infant-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 Institution of Circumcision from Gen. XVII 9.15 I made this Observation That Heathen Proselytes and their Infants were made Partakers of God's Covenant whence I thus argued in the General for Infant-Baptism If this be understood it will afford a strong though not usually brought-Argument 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 Abraham gave a Person a right to the Covenant and to the Sign of it Circumcision or else no Proselytes could be made from Heathenism 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 being only the Sign of the Covenant by Parity of Reason the Faith of the Parent as I have hinted gives a right to the Sign because the Sign is less than the Privilege Besides there is no being a Disciple of Christ without being Baptized into his Blessed Name that being the Sign of the Holy Gospel Covenant and made as necessary as Circumcision which was the Sign of the Covenant under the Law not that I would be so uncharitable as to Damn all that die unbaptized because it is here as in Circumcision 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 Ezod IV. 24. 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 considered might make all Christian Parents that neglect the bringing their Children timely to Baptism tremble for fear of some severe punishment falling on themselves which may be one reason why our excellent Church declares in the Rubrick of Private 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 Vnless on a great and reasonable Cause declared to the Curate and to be by him approved Moreover if there be no enjoying the Benefits of the Covenant without the Sign this makes the Sign necessary and the wilful neglect of necessary means endangers 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 proportion 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 it s once * Josh X. 12 13. 2 Kin. XX. 9 10 11. standing still or once Retrograde Motion Lastly let it be considered that our Adversaries think Christian Instruction necessary before the
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 Prayers while I was employed in the Investigation 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 Non nobis Domine non nobis sed Nomini tuo sit Gloria 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 consider what St. Paul saith Who maketh thee to differ from another And what hast thou 2 Cor. IV. 7. that thou didst not receive Now if thou didst receive it Why dost thou Glory as if thou hadst not received it I have so far consulted the satisfaction of the Vulgar Readers that I have placed almost all my Quotations in the Margin 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 unprejudiced 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 Party hath flourished his Book with many Quotations of the Authorities of the Ancients But I doubt not if his Book be examined it will appear he hath either mis-quoted his Authors or mis-represented their Sens and this the Learned Mr. Mr. Walker 's Modest Plea for Infant Baptism Prope finem Walker hath in part already evidenced in the Postscript to his excellent Book and in particular tells us that St. Cyprian'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 soever they may not only appear but really be than the plain Words or literal Expressions 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 against 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 Profession 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 Baptism and hath proved by such strong Arguments the Infants Need for it Idem Ibidem In the Title Page 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 Humanity and with Nebuchadnezar degenerateth into the Nature of a Beast Dan. IV. 32 33. 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 satisfaction from his excellent Book before-mentioned to which I referr them I have endeavoured 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 difficulty but may have omitted some that were so triffling they either needed not or deserved not any Answer As for that Objection of the Antipadobaptists
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
Mr. Walker in his modest Plea for Infant-Baptism yet none had handled it in such a Scriptural Way by Testimonies from Holy Writ which manner of treating this Christian and comfortable Doctrine might be most effectual on the Minds of such as opposed this Truth because the Antipaedobaptists will not admit any Proof but from the direct Words of Holy Scripture or an Exposition so plain that may be equal to a literal sense And this way I have endeavoured to prove this momentous Subject and for this Reason some thought it might be successful on those of that Party that have teachable Minds and this Consideration the Conscience and real desire of doing good was the strongest Motive to expose it to the Public And truly if it may be instrumental to the convincing any that are not too far gone by Interest or Humour it will be a greater satisfaction than the Eulogies of the wisest Men and I shall think my Labour sufficiently compensated If any admire this Subject is methodized and worded so like the way of Preaching it is because I believed it would have the stronger Impression on the people it was preached to if it were printed as they heard it and I had rather be subservient to my People's Good than comply with the capricious Humour of the nicest Critick 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 Antipaedobaptist 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 voluntary 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 Antipaedobaptist 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 Pharisees Wo unto you Scribes and Pharisees Hypocrites St. Matth. XXIII 15. 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 Gentleman was firm to the Church of England and though he is no Loquacious Talkativ Person yet I have heard him give good Reason for his Principles From the Account he gave I found him in Christian Charity concerned for his Tenant whereupon he desired 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 Civility 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 â—im weak and which is usually the unhappy â—ate of such obstinate so that though I â—poke plainly yet he either did not understand me or would not be convinced by what I offered So true is the Observation of the wise Lord Bacon â—ertinaciae Hominum nullum Remedium posuit Deus The 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 Designs 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 because I charitably intended his Good but this instead of satisfying engaged him to renew his Importunity there might be a public 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 desiring 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 Multitude 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 Parishioner 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 Privileges by receiving the Sign thereof I had only by me one Book on the Subject that treated of the Nature of the Covenant and whether Persons that were not capable of understanding 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 importunate and sincere Prayers to the Throne of Grace for the Divine Assistance not
only a distinction in the manner of Conveyance why should any barr lie against the Admission of Children now more than formerly Is Baptism an higher spiritualized Rite than Circumcision That is not possible because Circumcision is an Evangelic Institution I mean an Institution of that Doctrine which was to Abraham delivered of old And if the Spirituality of outward Ordinances is to be drawn from the design of their Appointment then Circumcision was as much spiritualized as Baptism because it truly seals the same Covenant and assures the same Grace and was a Rite of Admission for the same spiritual stock of the Father of the Faithfull as Baptism is among us Hereupon if Circumcision as a Sacrament was the same formerly that Baptism is now it must be consequent That Infants now are as capable of the One provided there is no Precept de novo or a new to exclude them as formerly they were of the Other If it were not absurd that Children then were allowed to be Members of the Church why should it be so under the Holy Gospel If the Almighty allowed them under the former Dispensation to be imbodied into the Church without a Precept to forbid them there is reason they should be allowed the same favour now Nay if Children were made Members of the Church when the Admission was more harsh how irrational is it not to allow them an Entrance now when the way of Admission is more suitable to the Tenderness of an Infant Surely if Jewish Children were Circumcised by blood made with hands Christian Children without a Prohibition of Holy Scripture should be allowed the Spiritual Circumcision which is Baptism Whom the Lord hath admitted an Heir to the Glory above and given an Interest in his Church below no Man should dare to hinder his Title that seals the Inheritance and offers the Privilege But yet so impertinent and censorious have some Antipaedobaptists been Vid. Case of Infant-Baptism p. 30. as to say Children are as unfit for Baptism as the Off-spring of Brutes and that it is as nugacious and triffing to Invocate our Heavenly Father for the Descent of his Divine Spirit as to beseech him to enlighten a Stock or a Stone So that upon this Hypothesis or Supposition That Children are not fit to be Baptized the Antipaedobaptists generally affirm That admitting Children to it is a reproach to the Sacrament a very Nothing an uncommanded Duty and thereupon in contempt term it Baby-Baptism as I have heard some of them phrase it though in truth the strongest Arguments I have heard from them or met with in their Books may more properly be called a Baby than a Manly Defence of their mistaken Principles Not remembring at the same time that Circumcising Children was no Reproach to the Sacrament of Admission into the Jewish Church but had a proper sence and signification so that the Antipaedobaptists might as well say there was Baby-Circumcision and Baby-Baptism under the Mosaic Dispensation both being used to Children among that People Obj. The main Argument they offer against it is drawn from Childrens unfitness for some Purposes of that Ordinance which can be performed by none but such as are Adult who have the use of Reason to know the terms of the Covenant they are admitted to and to exercise the Graces proper for that Ordinance and to confirm those Graces by such an Exercise but Children cannot undertake these things and therefore should not be allowed the use of that Ordinance whose design is so much disappointed in the Application thereof Answ But this Argument or Objection how pleasing soever at first sight is not good 1. Because it is deceitfull in its Consequence and therefore the Conclusion will not hold 2. Because it is a reflection upon some of the former Dispensations of the Wiseft Being 1. Because it is deceitfull in its Consequence and therefore the Conclusion will not hold and that for a Reason I find urged by a Learned Man in his Excellent Tract called The Case of Infant-Baptism which is so strong that if well understood would fully answer if not for ever silence this Objection His Reason is this Because this way of arguing takes away the difference between a strict Institution which is appointed to answer one or more Purposes and particularly for persons of one kind and an Institution of Latitude which is appointed for several Purposes and for different kinds of Persons differently qualified for those several Purposes Of the first kind was the Institution of Fringes which could only be worn properly by those that were Adult because they alone were fit to perform the design of their appointment viz. To look upon them and remember the Commandments of the Lord And these you may suppose were those Phylacteries the Pharisees did wear and because they were Ostentatious Men affected to make them broader than others which Hypocrisie and Dissimulation our Blessed Saviour the Holy Jesus did severely reprove in them and tartly upbraid them for and with And of the other kind is the Sacred Institution of Matrimony which was Instituted by Heaven for several Purposes and for those that are differently qualified and fitted for those several Purposes inasmuch as Persons that are not fit for some Purposes may yet lawfully enter into that State of Life because they are fitted for other ends thereof All the Purposes for which it was Instituted cannot be performed but by such as are past the Age allowed by all for the begetting Infants yet such as have out-grown those years are not wholly unfit for that State Nor is their Matrimony of no force or an Impeachment of the Sacred Institution of Matrimony because they are only fitted for one Purpose for which Matrimony was Instituted and that is the last End for which our Excellent Church tells us Marriage was Ordained viz. the mutual society help and comfort the one ought to have of the other in prosperity and adversity This one Instance declares how deceitfull our Adversaries Argument is against the admitting Children to Baptism because of their unfitness for some Purposes for which it was Instituted they should first offer a Proof for what they would have allowed but have no reason to expect viz. That it was a Sacred Appointment of the former kind which I term a strict Institution and then their way of arguing would hold But this I am well satisfied they can never do because that Ordinance came in the place of Circumcision which was a Sacred Appointment of the second kind and because the Blessed Jesus underwent Baptism in whom there was more unfitness than there could be in Children The Baptist in truth used the Baptism of Repentance and thereupon assured the World of the Pardon of Sins and on that account knowing our dear Saviour stood in no necessity thereof was not willing to admit him to it St. Matth. iij. 14. But John forbad him saying I have need to be baptized of thee and comest thou to me But our Blessed
Allowance or Command being it was used in the times immediately succeeding to the Holy Apostles and also if it had been disagreeable to the Mind of Christ it is very probable he would have forbid it or some way or other declared his Aversion or Dislike In short to conclude the Exposition of the Sence I have delivered of this Text Nothing can more disparage the Wisdom of Heaven and the long-approved Custom of the Jews than to affirm Children unfit by Sacramental Seal to be admitted to Covenant under the Holy Gospel that were admitted under the Law and which Heaven and the Jews allowed them For Heaven enjoyned Circumcision for Infants and the Church of the Jews enjoyned them Baptism as well as full-grown Proselytes and under the Law they were allowed both It is highly unreasonable then that under the Holy Gospel they should be denied one or any other Token of Admission into the Covenant as they must necessarily be by Antipaedobaptistic Principles CHAP. VI. The Sence of St. Matthew xxviij 19. proved by the Coherence and Connexion of the Words AND now that I may engage you to believe the Sence I have offered I will prove it by the Connexion of the Words Whereas the Antipaedobaptists say Children are to be Instructed before Baptized I will endeavour to evince That the Coherence of this Text seems to be of our side and that Children are to be baptized before taught Obj. I know the Antipaedobaptists by the placing of the Words in the Commission would insinuate that Infants must be Instructed before Baptized Answ To which I return That if the placing of the Words be a sufficient Objection against our Practice we have the same Argument by way of Retortion to urge against their Custom of Teaching first and if they do not like our Argument in that Case we have the same Reason not to like theirs For we find in St. Mark i. 4 John did baptize in the Wilderness and preach the Baptism of Repentance for the remission of sins Where we may observe Baptism precedes and Preaching is subsequent thereupon The same we may find in our Text with respect to the Verse before and that which follows ver 18. And Jesus came and spake to them saying All Power is given to me in Heaven and in Earth i. e Now I am exalted to the right hand of God I am the great King of all the World the Supreme Pastor and Head of my People the High-Priest of my Church Go you therefore and teach all Nations or as St. Mark expresses the Commission Chap. xvj 15. And he said unto them Go you into all the World i. e. Travel into all the World and from every Nation gather me Sheep into my Fold make Subjects to my Kingdom and then by Baptism receive them as Members of my Church And this is your Office of Discipling all Nations and then the Instructive part follows ver 20. Teaching them to observe all things whatsoever I have commanded you CHAP. VII The Sence of St. Matthew xxviij 19 further evidenced from the Original IN truth the Term it self if seriously considered will not conclude what they would have it do for the Word in the Greek hath a peculiar signification and is not properly translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Word i. e. make Disciples or receive into Discipleship all Nations baptizing them And let this Form of Baptizing be the Rite for their Admission into my Church you may find the Word so rendred in another place of the Holy Gospel not unlike hereto St. John iv 1. When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more Disciples than John where to Baptize and make Disciples is the same thing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Baptizing being immediately annexed to the making or receiving Disciples and the making Disciples not granting any foregoing Teaching but looking to it as a consequent Duty in like sort as in the next Verse ver 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teaching subsequent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptizing which must signifie different from what he used for Discipling else why should he not continue the same word must needs inferr the no necessity of Teaching before Baptizing so that all that are thus admitted ad Discipulatum or to Discipleship to be taught and improved in the Religion of the Holy Jesus and such that shall and will be instructed for the future may certainly by being Baptized be admitted into the Church the Rite appointed and instituted whereby Disciples may have a Reception and Entertainment in his Family the Church Obj. And now give me leave to offer something further to an Objection of the Antipaedobaptists in reference to the Commission Their Objection as I have already hinted is from the Order of Words because Teaching is set before Baptizing Therefore none but the full grown can be admitted to Baptism Answ Now all that I shall say or need to say in return to the placing of the Words is this Teaching according to the sence we have given may go before Baptizing as in the Adult and Baptizing before Teaching as in Infants So that without altering the Order of the Words there is nothing in the true sence of the Commission that condemns the Baptizing of Children and I may say of Teaching and Baptizing or Baptizing and Teaching as it may be said of Faith and Repentance Divines do generally say Repentance is the fruit of Faith and yet in the Holy Gospel it is said Repent ye and believe the Gospel St. Mark i. 15. And now what I have said of the Order of Teaching and Baptizing the same may be said of Faith and Repentance There may be a Faith that may go before Repentance and a Faith that may follow it That which precedes may be said to be that Faith that fills the Head and informs the Judgment That Faith which may be said to be subsequent is the Faith that influences the Heart and saves the Soul The one may be called a sound Faith the other a saving Faith My meaning in short is this I must first believe the great Love of Christ which is a sound Faith or else I cannot so truly grieve for those Sins that pierced the Holy Jesus's side and put him to death and so Faith precedes Repentance But then I cannot exercise the other sort or kind of Faith untill I really detest and hate and fully purpose to relinquish and forsake those Sins that put my dear Lord and Master to so much shame and pain and then I may safely and comfortably make an Application of Christ's Merits to my self for my Salvation And this is that which is properly called a saving Faith and this is that which may be said to be consequent upon and follow true Repentance And this I do think may sufficiently satisfie us that the ordering or placing the words destroys not nor evacuates the sence I have given of the Commission And now seeing the
Covenant of Grace less beneficial and extensive than the Covenant of Works and so consequently doth not allow as great Benefits Priviledges and Immunities to the Covenant of Grace which he doth to the Covenant of Works all which are the dangerous Consequences of Antipedobaptism as I hope I have sufficiently proved and convincingly made out and in the evincing or proving this Argument I have plainly shewed that we have the proper meaning of three Texts of Holy Scripture which I think to any Man of sense is as clear a Proof and as powerful an Evidence to engage our belief to the truth of any Doctrin propounded to us as if we had brought the positive and express Words of Holy Scripture which is as strong a conviction as any Man can with the least shew of reason desire So that if the true sense of the Holy Jesus's Commission to his Blessed Disciples be duly considered and that no other meaning can tolerably be put upon them being backt with the Authority of two other places of Holy Scripture and a threefold Cord is not easily broken no Antipedobaptist that is a Man of sense will hereafter press for a positive and direct place of Holy Writ because he hath no reason to expect a Tautology in Sacred Scripture to please an Humour or serve an Interest and because he will thereby weaken his Cause and then have great reason to be ashamed of if not repent for the Injury he doth his Principles and he will see the vanity of demanding express words for a confutation when he hath plain sense against him for the Holy Scriptures are to be expounded and interpreted by their Sense and not by their Sound by their Spiritual Meaning and not by the bare Words Syllables and Letters for they are best understood by their proper Design and Purport or a true Relation to their Coherence and Connexion with what preceeds and follows after And now give me leave to offer one thing that will confirm the sense of the Texts I have delivered and will also further shew how unreasonable and absurd weak and trifling the Antipedobaptists are for being so peremptory and positive in demanding an express place of Holy Scripture for the baptizing of Infants and this I will endeavour to evince from Customs among the Jews well known to all learned Men. Three things were required by the Jews to make a Male Proselyte of Righteousness Circumcision a kind of Purfication by Water which was an Allusion to Baptism and Oblation which was commonly two Turtles or Pidgeons To a Female Purification by Water and Oblation Now because the Jews since their Dispersion have neither Altar nor Sacrifice they say For the Male Circumcision and Purification by Water are sufficient For the Female Only Purification by Water In David's time they tell us many Thousands were added to the Church without Circumcision by Purification only Hence we may observe that a kind of Admission by Water into the Church was long in use among the Jews tho' it were not Sacramental till the Blessed Jesus's Institution therefore it may seem to be used by them because they looked for it as a Sacrament at the coming of the Messiah as is evident by their coming to St. John the Baptist not so much scrupling his Baptism as his Authority by what Power he baptized St. John i. 25. And they asked him and said unto him Why baptizest thou then if thou be not that Christ nor Elias nor that Prophet By which three different words they meant the Messiah because he was well known to the Jews by those Terms or Phrases to be foresignified so that had he owned himself for such they would not have doubted his Commission but Christ being plainly proved the Messiah he was Lord of the Sacrament as well as of the Sabbath and so had a sufficient Power to institute a New Sacrament and so substituted Baptism in the room of Circumcision which whosoever believes not to be as extensive as the other is so irrational as to make the holy Jesus not so merciful a Legislator as Moses which shews the unreasonableness and absurdity of demanding an express Text of holy Scripture for Infant Baptism which was the Truth to be cleared and I hope is sufficiently made apparent and manifest CHAP. XI Some general Observations upon the Sense and Expositions delivered LET me now offer some general Observations upon the Sense and Expositions of those Texts I have brought for the Proof hereof and I will begin with the Observation of Chemnitius in his Plea he makes against the Antipedobaptists of Germany * Ego sane qui simplicitatem amo etiamsi nec intelligam nec explicare possim quomodo Infantes qui Baptizantur credant judico tamen suffitire firmissima illa testimonia explicata Infantes esse Abaptizandos neque enim ab illis propterea discedendum etsi non possim vel intelligere velexplicare quomedo credant Infames Chemnit Exam. Conc. Trid. part 2. Tit. de Baptismo ad Canon 13. I do so truly love Simplicity and Truth that altho' I cannot tell how Children who are baptized believe yet I judge the Testimonies from Holy Scripture above-named most strong Evidences and a sufficient Proof for this Christian Practice neither ought Christians to depart from this Truth tho' I cannot understand or explain how Children believe In some things we should take St. Paul's Advice And become Fools that we may be wise 1 Cor. iij. 18. Obedience being more acceptable than burnt Offerings 1 Sam. xv 22. And we should offer up our Understandings to divine Revelation where there is clear Reason to submit to it Faith is the wisest and most well-pleasing Service we can offer to God Nescire ea quae docere non vult Magister maximus erudita est inscitia not to know those things our great Master would have us ignorant of is if I may so speak without a Solecism a learned Ignorance But prais'd be Heaven I have yet met with no Arguments of the Adversaries so strong as to need such an Apology or Plea We find not any Accusation laid to the Charge of Christianity by the Jewish or Pagan World upon this Account which certainly would have been done by some of the Enemies of our holy Religion if the Jewish Believer had not enjoyed the same Immunities when Christian that he did before Or if the first Planters of Christianity had preached the same Doctrin the Antipedobaptists do now how would the Enemies of our holy Religion have declamed against us and declared the Doctrin they preached was not the same Covenant God offered to the Father of the Faithful and the People of Israel because that included Father and Son as to the Covenant and the Sign that conveyed the Benefits of the Covenant An Obj. Now because the Antipedobaptists call upon us for an Example of any baptized in a gathered Church without Faith and that herein the holy Scripture is silent Answ To which I