tiki'
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m
ot t\^« ^^. 12. 7.9. r. creeping. p. 14. /. 28. r. Heads. />. 18.
/. 30. r. into. />. 22. /. 30. r. difiinguijhing. />. 25. 7.4,
prefled. />. 30. /. i 8. r. it is. ^.48. /. 1 5. r. of. p. 64.
/. 6. r. at all. p. 74. /. 15. r. at all. p. 91. I. 25. dele
Tuv. ^.95. /. 15. r. thofe. p. 112. /. 22. r. fuppofititious.
/>. 119. 7.34. r. ingentibus. p. 130. 7.4. r. i 8. />. 145,
/. 18. r. inregiftring. p. 147. 7. 18, 19. r. in the Primi-
tive Church. />. 152. 7.9. r. apoftatical. />. 153. 7.28.
r. as his. />. 158. /. 27. i^/^ p. p. 162. 7. 12. r. Baptifms.
ib, 7. 16. r. Agrippinus. p, 175. 7. 29, or 30. add he.
p. 184. 7. 34. r. 78. p. 194. 7. 34. r. 359. p. 200.
/. 8. r. thofe. /^, 7. n. r. of them, /. 201. 7. 31. r.
venture to give*
[I]
ANIMADVERSIONS
O N
TASHERs Prefac£.
AFTER his empty and vain-glorious Brag
in the Title-Page, " That he has dif-
'' proved my chief Argimients for In-
" fant-Baptifm," when, like the hctle
corroding Creature, he has only nibbled at two or
three of them ; he takes care prefently to i^pprize
the World what an able Champion he is for the
Caufe, and how ealy it was for him to have blown
me up as with a Puff of Wind. For, fays he of
me, " when I had read and confider'd his Book, I
" could hardly forbear drawing up of a Full An-
*' fwer." Beholden therefore, it feems, I am to
the good Man for his great Clrjmency in lettir^g me
live fo long, againft the Bent and hnpetus of a
llrong Inclination, when it was in his Mind and
Power to give me a quick Difpatch. But to quit
Scores with him in fome meafure, I can tell him
again, that it had been much for his Credit, and the
Intercft of his Caufe, if he could have forborn for
ever \ and that I fear not the Man who talks like
nrafo^ but fights like Climas and Dametcis,
And why the full Apfwer is not drawn up at laft
to a Book which he owns by lome to befuppofed un-
anfwcrablc, he gives this admirable Reafon, '' Thac
*^ becaufc ic has been now publillied about {tvtn
B '' Years,
2 Animadversions c?;^
*' Years, fuch an Anfwer may feem needlefs.'*
What a fair Handle is here given for Sport and Di-
verfion ? Do Arguments wear with Age, and grow
out of Fafhion like old Clothes, fo as to lofe their
Strength in Procefs of Time, and confute them-
felves ? Or does Prefcription and peaceable PofTef-
fion, which corroborates other Titles, quite over-
throw their Claims and Pretenfions ? This Reafon is
undoubtedly an Original ; for which alone, was it
for nothing elfe, I mufl congratulate T^ajher for the
Name and Honour of an Author. Yet, to his great
Mortification, I have a ftrong Fancy that I can
help him to a much truer and better Reafon \ That
he is not the Man, nor his whole Party *, and if that
can do 'em any Service, I will afford them all the
Legions of Darknefs for their Afliftants, that can
draw up a full and fatisiadtory Anfwer to that Book.
Hereby he may perceive, that if my AfTurance was
full before, it now begins to overflow.
Then giving me a difparaging Stroke or two,
which fignify jufl nothing, he proceeds to draw up his
Bill of Indidlment againil me for ill Ufage of
Dr. Gale \ and that is exhibited in thefe three enfuing
Articles.
I. Tho' it be no promifing Omen of good Sue-
cefs, he begins with a heavy Heart, as if he was
about to cry, and fhed fome Crocodile's Tears :
And indeed the Man who thinks himfelf obliged to
m; ke an Apology for his Friend, and can make but
fuch a deplorable one as he has done, may have caufe
enough to cry his Eyes out. But let's hear the
Ground of his doleful Dumps and deep Melancholy,
which the companionate Soul thus exprefles, '' I
*' am forry to find Mr. Owen fo caufelefly taking
" Offence, and calling the Candour and Ingenuity
*' of Dr. Gale into Queftion, for fiying. Too great
*' a part of the Clergy, 'tis notorious, are either
*' open Nonjuring y^c-^to^j, or fecret, and thcrc-
«' fore
Tasher^- preface. 3
*'• fore more milchievous High-flyers, iffc.'^ Here
the Quotation is broken off*, tho' confidering the
I^odor was then upon the florid, and purfuing the
Vein of a gay Enconiiafl:, 'twas unkindly done to
conceal from the Reader any of his Elegancies and
Embclliiliments. To fupply which Defect, take the
Dodor's Words out to the End of the Period -,
Let. II. /). 51, 52.
" Too great a Part of the Clergy, 'tis notorious,
'* are either open Nonjuring Jacobites, or fee ret,
"• and therefore more mifchievous High-flyers •, en-
" tirely in the Pretender's Interelb, and as hearty
*' Friends to Popifli Tyranny and Superfliition, as
'' ever was the Laudean Faclion." The lafh Claufe
m this Indidment we might probably admit to be
true enough in the Thefts, but not in the Hypothefis,
according to the Doctor's malicious Intention, who
fuppofes us all to be ftrongly affcdcd to Popifli Ty-
ranny* and Superftition.
Laudean Faction is a Term of Difgrace, to be
found alfo in Calamy's Abridgment of Baxter'^ Life :
For it contents not thefe harmlefs and peaceable Peo-
ple to fuck the Blood of Archbifhops, as they did
that of L'JHd and Sharp ', but they mufl: be perpe-
tually infulting and trampling on their Aflies, and
murdering them for ever in their Reputation, to fa-
tiate their implacable Rage againit the Order.
How does the Dodlor's Advocate bring him off,
and juflify him in thofe reproachful Defamations of
the Clergy called High-flyers? Does he deny the
Quotation to be right, or try to mollify- and miti-
gate the Harflmefs of the Expreflions by a favourabl'^
Conflirudion ? Not a Tittle. But he takes a very
different Rout, by informing us, that the Do6lor ab-
horred to charge the Churcii of England with the
blafphemous and atheiilical Fancies, bad Actions,
Difloyalties, Corruptions, and pernicious Do6lrines
of thofe Clergymen \ fuch are the Dodor's own
B 2 Words:
4 Animadversions on
Words : and adds ('tis pity I did not mind it) that
he was clearing the Church of thole her pretended
Sons ', for which he produces the Doctor's ExprelTions.
And this is the Subftance of his Defence. But here
the Advocate falls fhort, and fays too little : For
the Do6lor was not only clearing the Church of thefe
pretended Sons, but he cleared the World of the
Church itfelf, while he left it neither Truth nor
Being -, as will be freely granted us in the next Ar-
ticle.
In the mean time a ferious Word with J. "Tajher,
Did I in that Paragraph, which is now under Confi-
deration, or any where elfe, tax Dr. Gale with his ill
Treatment of the Church of England^ except only
where he was pleafed to unchurch her '^. Did I men-
tion it, did I hint it.^ Not in the lead : For how was
that nominal and equivocal thing of a Church, which
he left us, fo far w^orth my Regard, that I lliould
either refent any Abufes of, or kindly accept any Ci-
vilities to, her } When he had made but a Compli-
ment of our Church, I was no way concerned to
mind with what an Air of Gentility and good Breed-
ing he paid his Compliments to the Bawble. Should
any Man deftroy my Life, and, to make amends,
promife to carry it refpcdfully towards my Picture,
I fhould owe him but little Thanks for that Cour-
tefy. So when the Dodor had deilroy'd the Effence
of our Church, it matters not how he treated the Ghoft
and Shadow that remains. It was not therefore the
Church of England which I there and then charged
the Doctor with abufing. And is not 'Tajker a fmart
Advocate, when he hopes to clear him, by alledg-
ing his Kindnefs to the Church, in clearing her
of thofe Clergy ? Had I indicfed Dr. Gale for kill-
ing Titiiis^ and his wife Council, to bring him off,
fliould plead, that he killed not Cnius and Semp-rc-
nius^ I fear both Judge and Jury would fufpedt that
his Brain forely Ucked to be purged with Hel-
lebore i
TasherV preface. 5
lebore ; or elfc he might juflly bear a Tranflatlon
from the Bar to Bedlam.
Church and Chrillianity apart therefore for the
prefcnt : Certain it is, by Dr. Gale's Defcription of
the high-flying Clergy, that they cannot have the
lead Pretence to common Honefty, and are ut-
terly unworthy to enjoy the Benefits of human
Society. For two things I laid to his Charge-,
That he has not only ranked them with profefled
Nonjurors, who have difowned the civil Govern-
ment from the Revolution downwards, have refufed
the Oaths, and for the moft part renounced Com-
munion with our Church •, but has alfo made them
more mifchievous : And, again, has fadened upon
them moft flilfe and notorious Appellations, and
affirmed them all to be opprobrious. Not a Word of
this Charge does 'Ta/her deny, but fetches an idle
Tour about the Church, to caft a Mift before the
Reader's Eyes.
I openly acknowledge my fjlf to be one of thofe
Clergy that go under the Denomination of High-
Church-Men •, and alfo, as the Do6lor fays, do
glory in the Name and Thing too. And becaufe
I believe my Tenets, as fuch, to be everlafting
Truths, and know them in fome Jun6lures to be
made Tefts of Conftancy and Integrity, I hope they
will be a particular Ground of my Glory in Hea-
ven. Likewife acquainted I am with feveral Cler-
gymen, who ftill retain the old Principles •, but do
not know one among them all that deferves thofe
black and odious Charaders, which the Dodor was
pleafed to give us in the grofs. Nor can I forget
the Time when the Body of our Clergy, efpecially
the Prelates and Dignitaries, ftrenuoufly held and
abetted the fame Doctrines. Men and Times may
change, but Truth never changes. Thefe were
the very Divines, as Calamy owns, who in a certain
Reign made a noble Stand againft Popery, when it
B 3 threatened
6 An IMADVERSION s ^;2
thrcaten'd to break in upon us like a mighty Tor-
rent j while Calebs Friends were glavering and fawn^
ing in flattering AddrefTes upon the Sovereign for
a Toleration founded upon the difpenfing, that is,
upon an arbitrary and delpotic Power •, and which,
with other things, was purpofely defigned for a "Tro-
jan Horfe, to let Papijls into Places of Trufl and
Authority, and thereby re- induce Popery and Sla-
very into the Nation. Neither muft I omit, that
thefe high-flying Prelates were the Men that went
to the 'Tciver^ and were brought to a Tryal, for their
Dppofltion to thofe Defigns : As another of the Or-
der, and of a noble Defcent, was fufpended for not
fufpending an eminent Div^ine of High-Church Prin-
ciples, for preaching againfl: Popery. Yet, in fpight
of Truth and Fate ; in fpight of our Hearts, good
Senfe, and all Evidences ; miifl: v/e have a hearty
Afledion to the Tyranny and Superfcition of the
Roman Church ! The Lord rebuke thee, Satan.
When therefore we High-Church-Men have from
time to time taken the Oaths of Allegiance and Ab-
juration, according to the exprefs Terms and true
Intent thereof, without any mental Referves or E-
quivocations •, when we have confl:antly pray'd by
Name for the Sovereign Princes that fate fuccefllve-
ly on the Britijh Throne flnce the Revolution^ toge-
ther with the Branches of the Royal Family; when
we have all along quietly pay'd our Taxes, and be-
haved peaceably toward the Civil Government as
now by Law eftabliflied, a few Infliances at the mofl:
excepted -, when we have not opened our Mouths
againfl: the Right and Title of our Sovereigns to
the Crown, which we can never do without expofing
our felves for fuch perjured Villains as our kind Ad-
verfaries do reprefent us •, when at our Ordination,
we have upon Oath folemnly renounced all the Pope's
Jurifdi6lion in thefe Realms •, when we have volun-
tarily fubfcribed to our nine and thirty Articles of
Religion^
TASHER'i PREFACE. j
Religion, read them pundually in the Church during
the Time of Divine Service, and declared our un-
feigned AfTcnt and Conlent to them all under Attef-
tations •, when we profels a firm Adherence to the
Do6trines contained in our Book of Homilies^ approv'd
by thole Articles, whereof many Do6trinesin both are
levelled diredly againll: Popery ; and when, in Times
of the greateft Danger, we refolutely withflood and
refuted the Popifh Errors and Corruptions, even to
Sufferance under the high Difpleafure of our Sove-
reign: I fay, when all this is undeniably true, and
evident from Matters of Fa6l, what mifchievous
Spight came into Dr. Gale's^ Head, to ftigmatize us
all as Perfons that are entirely in the Pretender's In-
terefl, and hearty Friends to Popifh Tyranny and
Superftition ? Is not this, as I fiid, to judge of our
Hearts contrary to clear Fads and Dtmonflrations ?
And is it not the ftale Crimination of thofe Men,
who rake in every Kennel for nafty Dirt to throw it
undefervedly in our Faces ? Want of Candour and
Ingenuity did I call this ? I now retradt the Words,
as abundantly too fofc and mild for fuch an atrocious
Pradice ; and do diredly charge the Do6tor with
downright Falfhood, Calumny and Detradion a-
gainft no inconfid;::rable Body of Men of a facred
Character: And this Charge will ftandas firm againft
him as the Sun in Heaven, till we be proved guilty
of the Crimes laid at our Door in thofe Afperfions.
Let Tajher now confider v/hat Advantage ne has
gained by his awkward and bungling Vindication,
except only to widen the Breach, or make feveral
Holes inflead of one.
Yet is there fomething in the Wind that ought to
cool and calm our PalTions in this Refentment of
hard Ufage. For who can imagine fuch a moderate
and prudent Author as Dr. Gale^ would brand us all
in the moft ignominious manner, without good rea-
fon to bear him out in his Accufations ? His Vindi-
B 4 cator
8 Animadversions on.
cator therefore allures the Reader, " That the Doc-
*' tor had found feme of the pretended Sons of the
*' Church of England guilty of blafphemous and
*' atheiftical Fancies, and of Popifli Dodrines,
*' whereof he has produced Inftances." Hereby
*TaJher would inlinuate, that the Dodor has jullified
his Arraigments of us all, or he fays nothing to the
purpofe : For they are all the High- Church Divines
that are in his Libel, without Exception \ and a-
gainfb them all he muft prove his Bill.
Indeed the Do6lor feemed to be a little nettled
with his Adverfaries Reflexions on certain Perfons
among the Bapifts : And as the Law of Nations al-
lows Reprifils, he thought to retaliate, and pay him
home in his own kind ; therefore he drew his In-
didment up againfl all that great part of the Englijh
Clergy called High-flyers. But how many of their
Tribe has he convidled of thefe criminal Pradlices
and Opinions ? After all his Refearches, which we
may fuppofe to be very diligent and exa(51:, where fo
much Reading and Good- will made the Scrutiny, he
arraigns no more than a Angle Clergyman, Bifliop
Bramhall •, who, notwithflianding he wrote the Papal
Jurifdidlion clean out of thefe Realms, and alfo con-
futed the ridiculous Fable of the 'Nag's-head Ordina-
tion, with more Solidity of Argument than any Bap-
iift ever did, or can do, mufl; be fl:ill a rank Papift
in that portentous Article . of Tranfubfl:antiation :
And why fo, but for this one fingle Exprefllon ?
\ *' No genuine Son of the Church of England did
\ *' ever deny the true real Prefence." And to con-
fefs the Truth, I am entirely of the fame Mind.
Had the Bifhop in our Name afl^erted the true carnal
or corporal Prefence, we had been all undone :
whereas now it is only the true real Prefence, I con-
ceive we are fafe, and out of danger, becaufe that
needs import no more than a true fpiritual Prefence ;
fpiritual Things being no lefs true and real tliaa
corporal.
Tasher'^ preface. g
corporal, tho' not fo plain and intelligible to grofs
Underftandings. If this therefore be all the Po-
pery, for I fuppofe the Dodlor took it not either
for Atheifm or Blafphemy, we have juft the iame
Popery in our Church Catechifm, v/hich teaches us,
" That the Body and Blood of Chriji are verily and
" indeed taken and received by the Faithful in the
" Lord's Supper.'* And the very fame Popery
which our bleffed Lord himfelf delivered, John vi.
^§. My FleJJj is Meat indeed^ and my Blood is Drink
indeed. Never can this be true, unlefs, in a fpiritual
Senfe at leafl, they be truly and really prcfent to
the faithful Receivers, becaufc nothing can operate
at a Diftance.
The Do6lor, to juflify his Charge, produces an-
other Inftance in that mofl learned Man, Mr. H.
Dodzceil, But we mull remember that the Charge is
laid againft the high-flying Clergy alone •, and when
did Mr. Dodwell enter into Holy Orders? He lived
and died a mere Lay-man; and moreover was no
conftant Communicant with our Church, but went
off at firfl with the Nonjurors ; fo that we juftly
except againft the Inftance. Thefe two are all in
the Docftor's Allegations •, nor can they ever fuffice
to prove his Indictment, feeing the only Clergyman
he has alledged, is found and orthodox in his Do-
(ftrine, and the other Inftance is wholly impertinent.
But fuppofmg he had found two or three of thofe
high Clergy really guilty of Popifh Docftrines, or
of blafphemous and atheiftical Fancies, it muft ftill
be no lefs unjuft and difmgenuous, to impute their
Reveries to the whole Body of the High-flyers, ex-
cept thefe efpoufed the fame Opinions, than it would
be to impute the fuppofed Errors and Mifdemea-
nours of thofe High-flyers to the Church of Eng-
land. Will Tajher now affirm the Dodor's Inftan-
ces to be folid and fubftantial Proofs of what he
intended ? If he does, then will I by as good Logic
undertake
\
JO Animadversions e>;?z
undertake to prove the Moon to be a green Cheele,
and my Antagonift's Skull to be a Caput inorttmm.
Since thefe confident oracular Men can argue no
better than this comes to, I am refolved to make
them afhamed of themfelves, if that was polTible •,
at leail to make them fenfible they have not fuch
a tame and ignorant Fool to manage as they ima-
gine : For a greater Affront can fcarce be offered a
Man of any Senfe, than to treat him like an Ideot,
by attempting to impofe the groifefl Abfurdities on
his Underflanding.
2. The next Article of Impeachment againft me
for abufmg Dr. Gale^ relates to his charitable Ad; of
unchurching us all every mother's child, that arc
not of his Perfuafion ^ and this will put me to little
Trouble, becaufe the Advocate confeffes the Bill,
and pleads guilty. I, not well knowing the Baptifts
avowed and univcrfal Judgment, that they alone,
and thole that Ifrike in with their Notions concern-
ing the Admin iftration of Baptifm , are the only
true Church on Earth •, but all others, both Confor-
mifls and Nonconformifts at Home, together with
Lutherans and Calvinifts^ not to fpeak of Romanifts^
Greek Church, i^c. abroad, are falfe Churches, or
rather no Churches at all \ had the Imprudence to
impute it as a Particularity in Dr. Gale^ with a few
more, that he unchurched us : And to fliew the
Hardfhip of this Ulage, I borrowed a Comparifon
from Micahy complaining to the Danites for robbing
him of his Priefl and Gods. And really according
to the Nature of the thing, we have more Caufe to
complain than he , if the Generality of our Com-
mentators be right, Dr. Spencer and a few more dif-
fenting, that thofe Utenfils and Accoutrements of
Micah were applied to an idolatrous Worfhip: In
which cafe, fuch an imaginary Church and Miniifry,
as our Adverfaries leave us, are full good enough
for the Service of imaginary Gods. But as we
ferve
Tasher'^ preface. ri
fcrve the true God, and not Idols, lb we think it
hard if thefe great Patrons of Freedom, with whom
we now deal, will not give us I^eave to exprefs a
little Refentmenc, and make our Complaint, when
we are felonioufiy deprived of a true Church and
Mini dry.
TheFa6l being granted, that we are elfedlually
unchurch'd, Tafier fliuffles and wriggles about, to
try if he can bewilder the Reader with idle Amufe-
ments. " For the Do6lor was induced and obliged
'' to advance his Notions, that he might clear him-
" felf from the Imputation of Schifm." Be that
true, 'twas none of my Province to regard it, when
I confidered and affirmed no more than bareFa<5l;
and I hope there are few People of that diabolical
Spirit, as to do their Neighbours Mifchief purely
for MifchiePs Sake, or through a mere Frolick,
without fome Inducement to it of another Nature.
Or could a Man of the Doctor's Temper and Dif-
cretion, pitch upon no proper Medimn to defend
himfelf, but mn into the wild Extreme of unchurch-
ing all the Chriilian World, befides thofe few of
his own Perfuafion? As if a Man engaged in a
coftly and vexatious Law-fuit, fhould deftroy Plain-
tiff, Family, Relations and all, to rid himfelf of
that EmbarrafTment. The Comparifon cannot be
too harfh and odious, if it be allowed that Church
and Religion may be as valuable with fome Perfons,
as liife and Property are with others.
" Likewife the Do6lor had Truth and Argument
'' on his Side, and confequently a Right to do what
*' he did." A large and honourable Privilege moll
undoubtedly ! Was it not the Point in Queftion, as
depending on the Validity or Invalidity of our Bap-
tifm ; in determining whereof he as a Party, cannot
be permitted to be the Judge.
Being on this Topick, I am perfe6lly convinced
by the Baptifts Writings, befide oral Expreflions,
that
12 Animadversions on
that it is with them a fixed and refolved Cafe ; there
is no other Church, except their own, to be ac-
counted true \ all the reft being pretended, falfe,
and purely notional. What Advantage then have
iiot thefe bufy and inlinuating Men to pervert their
unguarded Neighbours ? I am told, 'tis their Cu-
ftom, when they fpy out weak, but well-meaning
People to Religion, to creep under-hand into their
Houfes, with a Defign of caeeping into their Hearts
and Affedions alfo, though this Language highly
difpleafes J» 'Tajher and his Party. Can they have
a more prevailing Engine to work with, and gain
their Point, than to tell them roundly : They are
now joyned in Communion with a falfe Church,
that has no true Ordinations, Miniftry, or Chriflian
Sacraments ; that all thefe are only to be had a-
mong the Baptifts , a moll pure and primitive
Church, a moft confcientious , good and godly
People ; and that they mufl come over to them be-
fore they can enjoy thefe great Bleflings? When alfo
they exprefs a flagrant Zeal for God's Glory, a
paflionate Concern for Souls, and to make all feem
true or plaufible , do ply them hard with their
fubtle and fophiftical Reafonings, how will it flartle
the honeft, but injudicious People, and unhinge
the Conflancy of their Minds? For what fbail the
unhappy Creatures do, when they are flrongly bore
in Hand, that their Church, Miniftry and religious
Ordinances are quite gone and funk in the genera]
Corruption of Chriftianity ? Muft they not conclude
their Religion, Souls and Salvation to be gone with
them, except they fpeedily change Communion ?
However therefore my Pulfe beats towards Per-
fecution, it fhall be a Secret to my Adverfiries ;.
yet I ingenuoufly profefs, that if the Power was in
my Hands, I would oblige thefe officious Profelyte
Makers under fufficient Penalty, to keep their
Church-
TasherV preface. 13
Church-murdering Sentiments to themlelves, that
1 might prevent the Mifchief of Sedu<5bion.
But it feems 'tis too hite to lie concealed behind
the Curtain, feeing I have already too openly dif-
cover'd my evil Inclination. For accufed I am,
*' as one that envies the Baptifts the gracious Indul-
" gence they do enjoy.'* Hold there J. Tajher^
and lay not the Thing which is not : For I do aflure
you I can never envy any body an Indulgence to
rend the Body of Chrift^ and commit Sin, which in
my Account is no invidious Privilege. But now
go on : "A Spirit I difcover that would ftrip them
*' of that Indulgence-, but blefled be God, the
" Government is not in fuch Hands ; and through
" Envy at the Indulgence I would incenfe the Go-
*' vernment againft an innocent People."
The whole Grievance that has diilurbed the
Saints Reft, and provoked their Spleen, is only
this. The great Majority of our Legiflators, who
firft granted, and if ill continue that Indulgence,
v/ere not, are not Baptifts, but Members of other
Communions. When therefore the Baptifts have
roundly unchurched them all, I took it to be an
uncivil and ungrateful Requital of their Favour,
to ferve them fo very coarfely \ and only remarked
upon it, This Thanks has the Government, to be
quite unchurched for its gracious Indulgence. And
if in this Remark I wasmiltaken, I hope theMiftake
is not unpardonable.
Let the Baptifts therefore for once have their
Wills, and count this Ad: of theirs to be civil, grate-
ful, every way confiftent with good Manners, and
if they pleafe, dutiful too. All the Advice I would
give them upon it is, that when they fhall make
their next Application to the Government for any
Favours, they would aftert it plainly in their Peti-
tions or AddrefTes ; " 'Tis our determinate and re-
*' folved Judgment, Great Sirs, that you have no
5 .^ *' true
14 Animadversions oh
*' true Church to communicate with, but all your
*' Churches are falfe Churches, becaufe they have
*' no true Baptifm ; and confequently, no true
*' Ordinations, Miniflers and Sacrament •, and this
*' we think ourfelves bound in Duty and Confcience
" to declare unto you, and we hope without Of-
*' fence." What Reception fuch a civil Addrefs as
this would find, I know not, but leave all Men to
their Guefles.
Neverthelefs a Man of my prodigious Interefi
with the Government, as well for my favourite
Principles according to the prefent Situation of
Affairs, as the Eminency of my Station, being in
an obfcure Village, promoted to the Skeleton of a
Benefice without Fat or Flefli, could never fo
much as barely mention the gracious Indulgence,
either with or without Approbation, though the
Epithet Gracious fignifies fomething ; but the Le-
giflature takes the Alarm, and immediately repeals
the Toleration Ad: : Upon which all the Meeting-
Houfes are blown up, or pulled down about the
Baptifls Ears, and a terrible Perfecution commences
againll an innocent People. An Oflence in me, I
mufb own, that would vex a Saint, and for which I
am fore afraid they will never forgive me.
After fuch plain Demonftration therefore let me
pafs for a hot and fierce Incendiary, that have tried
to fire the Government over the Baptiflis Head •, yet
certainly Dr. Gale mull have a Breaft full of Cha-
rity, and intended us fome high Promotion, when
he gave us his Recommendatory Letters to the Go-
vernment, or to the whole Realm, in thefe bright
and flaming Characters: " Of being fecret, and
'• therefore more mifchievous High-flyers, entirely
" in the Pretender's Interefr •, and as hearty Friends
*' to Popifh Tyranny and Superilition, as ever
" was the haudean Fadfion." And moreover a
little lower j ''^To bj declared dangerous Enemies
" boch
TASTiER*i PREFACE. i^
«' both to Church and State, by frequently repeated
'•- A(5ls of the Queen and Parliament." Having
this advantageous Teilimonial under the Dodor's
Hand, the Wonder is not, as he fiys, '*• That we
" have had the Fortune to worm ourfelves into
" fome Share of the Church's Dignities -, " but that,
we have not engrofs'd to ourfelves another fort of
Preferment, and according to Merit been all ad-
vanced by this Time as high as Tyburn.
I know not whether it be worth the Obfervation,
that the Dodor lays, " We are fecret, and there-
*' fore more mifchievous High-flyers-, " and yet in
the fame Paragraph, fays ; " We glory in being
'' called High-Church-Men." For, how we can
be fecret High-flyers, and withal glory in being
called by that Name, is a Myftery 1 do not appre-
hend. Any more ^than I can aifo apprehend, how
'tis notorious we are Fligh-flyers, and yet are fecret
High-flyers j by reafon Notoriety and Secrecy feem
with me to be inconfiflient. In other Cafes, Dif-
agreement in the Evidence derogates much from his
Authority and Veracity: But no matter for that;
Contradidions mufl; go glibly down with holy and
ingenious Men, fo long as the pious Work is carried
on, of blackning the odious High-flyers ; and Zeal
for a good Caufe atones for all Faults, and recon-
ciles every thing.
TaJJjer having had fuch notable Succefs in his
former Enterprizes, begins to affume frefh Spirits,
and attacks me next in a bolder Style. For, fays he,
3. " That Mr. Owen is not clear of this Temper,
" (an envious, fiery and perfecuting Temper) ap-
*' pears but too evident, in his fl:range and unac-
" countable Refledion on thofe Words of Dr. Gale,'*
To evidence we will come in good Time with this
great Stranger to all Accounts of this Nature -, but
becaufe he has made my Quotation from the Dodtor
lame as Vulcan^ I will let it down again as it v/as
before.
i6 Animadversions on
before. Thus therefore the Do6lor in his own
Words: " Tho' it fhould be granted, the Church
*' of England^ like all other Societies, has Power
*' over her own Body, yet fhe has certainly none
*' over thofe that withdraw from her Communion."
Let, 2. p. 85. And a little lower •, " The Difienters,
*' by being out of her Body, are merely, on that
'' Account, out of her Power.'*
Thefe are general and unlimited Pofitions, de-
claring the Nature of all Societies, with their proper
Rights, and the Power they have over their own
Members or Subjeds. They Hand by virtue of their
Light and Strength on their own Bottom, and de-
pend on nothing that is antecedent or confequenf,
but found an abfolute Claim of Liberty to all Dif-
fenters , that withdraw from Church-Communion ;
and to all Members that withdraw from Subje6lion
to their refpedive Governments, or Societies. So
I underftood thofe Pofitions, and fo I believe muft
every one do, who reads and confidcrs them im-
partially in the Doftor's Book. The bare A61 of
withdrawing, is the formal Reafon he afTigns, for
exempting the refpe(5live Members from the Power
of all Societies, both Civil and Ecclefiaflical ; for
merely upon that Account of their withdrawing,
they are certainly out of their Power. And I hope
the Do6lor did not mean by Societies, tumultuous
Mobbs, or headlefs Rabbles, but regular Bodies of
Men legally conftituted and orderly governed ;
fuch as CbrijVs Church mod unqueftionably is by
its original Frame and Platform, fuch as the Church
of England is, and all other Churches ought to be.
This Do61:rine of our Author I held to be pernicious
to all regular Societies ; and therefore drew a natu-
ral and necefiliry Inference from it, and applied it
to a fuppofcd Cafe of Pradtice thereupon againft
our own Civil Government *, which I can eafily ju-
ftify before the World, and would do it, was it not
that
TASHER'i PREFACE. ly
that It juftifics itfelf by its own native Evidence.
^^ Tdjher endeavours jcraftily to avoid the Stroke,
bv beating about the Bulh to dart frefli Game, but
Ihall not efcape by that ily Method. His Words
I Ihall not take in the Order he has placed theni,
but will pick out his Senfe and Meaning, as I am
able.
Charged I am with drawing Inferences contrary
to the Dodor's PremifTes •, and one of thofe Infe-
rences mull needs relate to this particular Cafe in
Agitation. Wherefore, according to T^ajher\ Ac-
count, this mud be here theDodor's Premife. " By
" the Benefit of the Toleration A61 and gracious
*' Indulgence, the DifTenters are out of the Power
" of the perfecuting Party of the Church." I grant
this Pofition, or what is equivalent to it, may be
found in the Dodor : But then 'tis the Ad of In-
dulgence exempts them from that Power ; and not
the Ad of their own withdrawing, as the Reafon of
their Exemption is fpecified in my Quotation ; and
polTibly, both thefe Reafons notwithftanding, the
DifTenters may be flill under the Church's Power de
jure^ tho' not dcfa^o.
However the Dodor's Words now mentioned
concerning the Indulgence, contain but a particular
and contingent Propofition ; which as it is true now,
may be falfe another Time *, from whence therefore
fuch a general Conclufion relating to the Nature
and Power of all Societies, as the Dodor's is in
my Citation, can never be inferred by the Rules of
Logic. The Toleration Ad has put the Diflenters
out of the Power of the perfecuting Party -, or an-
gry Party, as Gale has it. Pafs this for Truth, yet
how does it follow? Therefore not only they that
withdraw from the Communion of the Church of
Eno^land^ but alfo from Subjedion to all other
Societies, are certainly out of their Power. The
Indulgence has in Fad done the DifTenters this Kind-
C nefs i
s8 Animadversions on
nefs ; but has it alfo put the Members of all other
Societies that withdraw, merely on that Account
out of the Power of their feveral Governours?
There is much more in this Conclufion than was in
the Premife, and fo the Connexion between them
both is invifible •, v/hich might tempt one to believe,
that /. ^afljer learned to fyllogize among the P'ai-
ries ; and if fo, all the World will agree, that the
Faculty he acquired by his Education there, will
fooner qualify him to be a Fortune-teller than a
Logician. I took, not that therefore to be the Do-
6lor's Premife, becaufe I was unwilling to make him
argue fo very illogically -, nor can I take it yet for
another Reafon here following.
In Dr. Calebs Fofitions which I noted, 'twas the
Church of England as a Society with Power over her
own Body, that is exprefsly named and concerned.
But fain would I learn, how in the Time when the
Dodor wrote, the angry perfecuting Party was the
Church of England^ or a Society of Men with that
Power. Full twenty two Years had run out from
the Revolution to the Time wherein he publifhed
his Refledions ; during which Interval, Deaths, De-
privations, and other Incidents had pretty well
purged the Church of thofe Fire-brands ; and Men
of Temper and Moderation were fubftituted in their
Room. Alfo at his Writing, the High-flyers had
the Fortune to worm themfelves only into fome
Share of the Church's Dignities; who therefore be-
ing crept in it as it were incognito^ like Moles and
V ermine working under Ground, could make but
a m.ean Figure there, and durfl hardly ifhew their
Faces on the Stage of A6tion. Nay, all the while
they were but pretended Sons of the Church of
England^ of whom alfo the charitable Do6lor under-
took profefledly to clear the Church ; which being
a moft ufcful and agreeable Work, we doubt not
but
Tasher*^ preface. 19
but he did ic efFed:ually, according to the bed of
his Ability.
How then could this diminutive, furrepticious
and difcountenanced Party, be the Church of E'n^-
land^ or a Society with Power over her own Body,
when they were no fuch Church, had no fuch Power,
and that Body was not their own ? And how could
they have fpiritual Courts with Jurifdidion to worry
and pcrfecute the poorDififentcrs, had not the gra-
cious Indulgence intervened to Ikreen them from
their Fury ? Now to talk of a gracious Indulgence
to exempt People from the Rage of a Church,
which is no where in Being, except in Utopia^ is in
my Apprehenfion to talk perfedt Gibberilli. And
if this was really the Dodor's Meaning, I exped an
eafy Pardon for miftaking it, fmce it was not in
my Power to underftand Nonfenfe ♦, which if J,
^ajher is able to do, it muil not be through a
deeper Penetration of Judgment he has than other
Men, but through pure Sympathy, his own Head
being fluffed with the like Notions. And thus for
his Ironical Sorrow and Pity exprelTed to me, he
finds himfelf paid in Categorical Language. For
though I did not banter Dr. Gale^ but was with him
very ferious, yet I never promifed not to banter
7. Tajher. Even the weeping Philofopher could
not forbear a Smile, when he faw the ridiculous Ani-
mal mumble Thiftles.
Here follows the killing Queflion , with the
Scorpion's Sting in its Tail. *' What Examination
*' is this which our Author means the Church fhould
*' have Power to call the DifTenters to? " In An-
fwer to which Queltion I cannot fay without Ro-
mancing, my Meaning was to lay Snares for Wood-
cocks ♦, though befides my Defign and Expe6lation,
one of that feathered Tribe has through his own
Railinefs mod unfortunately fallen into my Springes.
But ic is my Turn to alk this ingenious Querift an-
C 2 other
20 AnimadversI'ON s on
other Queftion. Where did I fpeak one Word, or
give the leaft Intimation, about calling DifTenters to
an Examination ? Or where of the Church's Power
to do it ? The exprefs Words both in my Preface
and his Repetition of them alfo, run exadly thus:
*' Into the Merits of the Caufe we mufl: not exa-'
*' mine." Now I always thought DifTenters to be
Perfons, not Caufesi and he that knows no Diffe-
rence between a Perfon and a Caufe, gives flrong
Evidence that he himfelf is no Perfon, becaufe into
his Definition fuch a thing Ihould enter as Ratio-
nality.
Neverthelefs fo wonderful obliging is my cour-
teous Adverfary, as to anfwer for me by another
Queftion of his own : " Is it not to be prefented
'' and profecuted in the Spiritual Courts, contrary
" to the Toleration and gracious Indulgence grant-
" ed to them ? " Thus has he edified by ftudying
Dr. Gale^ who talks about that Matter ; and we
know the young Cock mufl crow after the old one.
But he that in my Words can efpy a little Iota of
that Importance, mull have more piercing Eyes
th-ixn Lynceus had, and thofe are the Eyes of Malice.
Candid Antagonift, I could not mean what you
put upon me, without flying in the Face of Au-
thority •, a Pradice I utterly abhor, and leave it
altogether to your PredecefTors in Germany^ from
whom the Difciples at Home in the laft Century did
not degenerate.
To the Reader that underftands the Scnfs of plain
and proper Englijh^ I fliall not offer fuch an Indig-
nity, as to explain the Phrafe, of exaDiining into
the Merits of a Caufe, ^afJoer himfelf, by ufing
foon after. Merits of the Caufe^ in its right Mean-
ing, fhews that he underftood it well enough \ but
has difcovered the cloven Foot, in that he would
not underftand it in my Preface. For to take it
right there, would have broken hia Meafures, and
I defeated
Tasher's PREFj^CE. 21
defeated an honcil Defign on which he was full
bent ; namely, to abufe a High-Church-Man, and
render him hateful to all Diflcnters ; a moft chari-
table and nccefiiiry Work, which muft be done
hook and crook ! Becaufe Daniel's Enemies could
find no Occafion to ruin him from his Condud, they
were refolved to frame one by their own Contri-
vance. Likewife J, Tajber finding no Handle that
would ferve his Turn in my Words, pump'd his
own Invention, to form a falfe one. For foundly
to reproach High-flyers, thefe holy Men may look
upon as a main Branch of their Liberty of Con-
fcience -, and for ought I know we may Itand them
inftead of Phyfic, to give a full Vent to all the
Venom, Spleen and Rancour of their Hearts •, which
if ftifled and kept within, might work itfelf into
Overflowings of the Gall to breed Jaundices, Fe-
vers, and other raging Diftempers, to the great
Difturbance of their Tranquillity •, fo that reaping
.this fignal Benefit from us, they fhould heartily
wifh we may live long, was it not that they can
more fafely and honourably enjoy it when we are
dead.
Take the ExprefTion, examining into the Merits
of the Caufe, in its genuine Senfe, how did the
Spiritual Courts fo examine, when they had the
Power ? Did they hold long Difputes with the pre-
fented DifTenters about the Lawfulnefs of commu-
nicating with our Church, and the Unlawfulnefs of
Separation : Or did they fet up Con againft Non-
Con to chop Logic Hours together about the Points
in Controverfy ? If this was their Ufage, they had
too much Leifure to trifle in, and I fancy Profecu-
tions could not be fo numerous, as fome would
now make us believe. All the Bufinefs of thole
Courts in this Particular, was to receive Prefent-
ments, take Dcpofitions, and pals Sentence accord-
ing CO Allegations and Probations y which was to
C a judge
22 Animadversions on
judge of Fadls, and not to examine into the Merits
of the Caufe : So that by this Phrafe I could not
pofTibly mean what J. 'Taper would make me mean,
unlefs I had as good a Talent at talking Nonfenfe
as himfelf. Was Dr. Gale alive, I think he muft
needs blufh at fuch a fumbling Advocate, and with
a juft Indignation at the DIfgrace he has received,
difown the Oligation of the intended Favour.
By this Time I may feem to be even with my
Adverfary, for forcing upon me a perfecuting Spi-
rit, without the leaft Umbrage given ; when I am
fure he could know no more of my Temper lean-
ing that Way, than the Dog that barks at the
Moon, knows of its Nature. Only he rightly took
me to be a High- Church-Man ; and then I wifh it
may not be a mortal Sin with thefe Saints, to fuffer
any of his Chara6i:er they have to deal with, go
unreproached. If any Divine of our Church has in
their Opinion, given the leaft Countenance to their
Caufe or Party, towards him they can cringe and
fawn, and lavifh out their ill-graced Panegyrics ;
which ferve for nothing fo well as to ground a Suf-
picion of Guilt. Had I the Unhappinefs to receive
a favourable Word from fuch Pens or Tongues, I
Ihould count their Praifes to be Reproaches ; and
looking with Jealoufy on myfelf, cry out with the
honeft Heathen Sage *, O ye Gods, what evil thing
have I committed that fuch a Mouth commends
me ! Therefore have I now taken effedual Care to
put myfelf clean out of all Danger from that
Coaft.
Upon the Upffiot of all I fhall make bold to
give J, Tajher a little ferious Examination. Pray,
Sir, who put it in your Heart to fupprefs my
Words, and foift m others in their ftead of a quite
different Sound and Senfe, that you might reprefent
me like the Apllyon in the Revelations^ and thereby
intitle yourfclf to another of his difti^guifhedCha-
l. raftersji
TasherV preface. 23
rafters, which is to be the Accufer of your Brethren?
When you did this wilfully and defignedly for a
fpiteful End, will you call it Confcience, Charity
or Innocency, though it bears a much plainer AfpcA
of Forgery and Falfification ? Really if fuch a Pra-
d:ice be allowable, and would pafs in human Courts,
as you may think it will do in the divine, you
might as eafily hang me for a Traitor, as arraign
me for a Perfecutor.
You are pleafed to tell us in your Preface :
'' That as you defire quietly to enjoy your Liberty
*' of Confcience, fo you freely allow the fame Li-
*' berty to other Men." We thank you kindly for
your Courtefy ; but you fhould have excepted
Nonjurors and High-flyers, who have no Liberty
allowed them that I can find, but to be foundly
flandered and reviled, and to take it patiently if
they can. Did Dr. Gale^ or do you think it im-
polTible for thofe Men to have a Confcience ? The
Nonjurors efpecially, who in purfuance of their
Principles relinquifhed all their Church-Preferments,
omitting other Hardfhips, and caft themfelves na-
ked into the Arms of Providence ? Was this an Ar-
gument that they have no Confcience ? Where then
are all the popular Pleas for Errors, Mif-perfua-
fions, and Liberty of Confcience, which in other
People claim almoft a boundlefs Latitude? Are
they the fole Monopoly of Anabaptiils ? And where
are Mercy, Equity, Humanity, and the golden
Rule of doing to others as we would be done by?
Vanillied it feems they are from the Side of Non-
jurors and High-Church-Men, who fhall have no
Mercy, but be hunted down with open Mouths,
like Beafts of Prey.
Yet after all this foul Play, my Antagonift can
wipe his Mouth clean, faying with the lewd Wo-
man in the Proverbs , / have done Jio Wickednefs,
And then he falls demurely into the old Pharifai-
C 4 cai
^4 Animadversions o;?
cal Cant of praifing himfelf and Party, by inform*
ing the World, what mighty religious, peaceable,
loving, affectionate, forbearing and forgiving a Ge-
neration they all are ; as if he had quite forgot the
wife Man's Rule-, Le^ another Man praife thee ^
and not thine own Mouth ; and the Apoftle's Cen-
fure on thofe that commend themfelves. But Ne-
cefTity has no Law j and fo it muft therefore be,
where there is a great Scarcity of good Neighbours.
*' As for our Parts, fays he, we fhall chufe rather
*' to fuffer Reproach, than in the leafb to be guilty
*' of rendring Evil for Evil, or Railing for Rail-
*^ ing." Not in the leafl. This is home fpoken»
But v/hat need of that, when he can do Evil where
he received none, and rail without being railed at ?
However when the Fox preaches, let the Geefe
beware. Senfible I am thefe high Boafts of Merit
may be fomcwhat ferpentine and enfnaring-, as in-
tended for Engines of Infinuation into the Efleem,
Love and good Liking of uncautious People, to
make a Market of their Souls : And therefore it may
be extremely neceffary to put in a fhort but feafon-
able Caveat, leaft any be impofed upon by their
artful Wheedlings and Self-commendations. To
fend thefe Men a Spiritual Phyfician for their Health
is vain, becaufe they are Proof againfl all his Pre-
fcriptions : A hardy Chirurgeon that would lance
and probe deep, to drain out the proud Corruption
from the Heart, might be exceeding ferviceable ;
But if that fails in the Operation, a fkilful Anato-
mifl to diffed and lay them open, if he does them
jtio Good, will be an excellent Prefervative to other
People, and upon his Ofhce I Ihall make a flight
Attempt.
Suppofe we then tliat tlie common People who
follow their Congregations, are as honefl and reli-
>gious as they can well be in their Way, yet will
I not grant the fame concerning the Bulk of their
Teachers
TasherV preface. 25
Teachers and Ringleaders, To tar as my Acquaint-
ance with their Books or Perfons reaches •, and per-
haps I know them better than they imagine, being
fireferred into their Acquaintance mucli againft my
nclination. Of them therefore I can fafely certify
from my own Experience and Obfervation, that
with a few Exceptions, they are not thofe meek
and harmlefs Lambs they profefs to be ; but what-
ever they may have of the Wolf, they have a large
Overplus of the Fox •, being a fly, fubtle, crafty,
defigning, felf-conceited Sort of People, bloated
up with a fpiritual Pride, which ufually fprings
from the Prefumption of an uncommon Sandlity,
and is accompanied with a Train of Attendants of
its own Complexion. Particularly of their Wri-
te -s, with whom I have of late been much more
familiar than ever I intended or defired ; I do fin-
cerely declare, that, Mr. Stennet excepted, in hand-
ling controverfial Matters, we may find as much
Honefty among the Jefuits: Only the bed of it is
for the Prevention of Evil in feducing others, the
major part of them have not the natural, much lefs
the acquired Abilities with thofe fimous Difciples
of Ignatius Loyola. This is my impartial Judgment
of the Men, but I will dwell no longer on this
ungrateful and invidious Subje6t.
Such a large Compafs as I have fetch'd, was not
needful to clear off the Cavils and Calumnies of my
Antagonill ; but many more Words were neceflary
to unmafk and expofe Iniquity ftalking about in a
fandlified Guife, that fomething elfe bcfide Innocen-
cy might appear underneath the Sheep's Skin. Some
of a lliff and Saturnine Gravity may perhaps diflike
the Facetioufnefs and Raillery here ufed ; but how
could I wave a little Mirth when I had fuch a Co-
mical Farce aded before my Face? And to make
Amends, I promife more Serioulhefs when I cojife
to Argument^ where the Cafe will bear ir. Others
26 Animadversions, &a
of a meek Temper may think I have been too fa-
tyrical in thefe Animadverfions : But what is a little
Satyr to one that may deferve the Iambics oi Archi-
lochus? Our blefled Saviour was not mild in his
I^anguage to Scribes and Pharifees, nor his Apoftles
to Heretics, Schifmatics, and Sinners. Yet after
this due Chaftifement, I do heartily forgive J.TaJher^
and pray God may forgive him too, though I can-
not advife him to be too eafy in forgiving himfelf.
Very probable it is, that the Baptifts Meeting-
Houfes, and other Places of Concourfe, if not their
Writings, may hereupon ring with heavy Com-
plaints of Abufes to a godly, quiet, charitable and
innocent People. If they do, the Ground of all in
the Refult will amount to no more than this ; that
they are not permitted to enjoy the fweet Privilege
of abufing others with Impunity. And therefore
fuch Complaints will not be much unlike Fimhnd*s
A(5lion againft his Adverfary Sccsvola^ for not re-
ceiving the whole Weapon into his Body: For I
have only done Juftice to one who did me notorious
Wrong.
And probably too, for fome biting Sarcafms to
be found here, 'Tajher may be pleafed to enter my
Name among his Scoffers. He is welcome to that,
fo long as with an old Prophet called Elijah , I feoff
neither at Reafon or Religion. Let him give me
the Title of Droll, Buffoon, Railer, or what he
will •, I had ten Times rather he fhould call me by
fuch a Name, than that I fhould call him fomething
worfe, let his Merits be ever fo high and claiming.
And fo I have at length done with his Preface to
the Chriflian Reader, though this undoubtedly re-
quired a Chriftian Writer.
A RE<
[27]
A"
REPLY
T O
Tajher^s Exceptions againft
the Lawfulnefs of Infant-
Baptifm.
FROM hence muft I travel in a wafle howl-
ing Wildernefs, thro' abundance of Riff-
raff, for about thirty Pages together, be-
fore I meet with my felf again ^ and when
with much Fatigue and Irkfomnefs I am arrived at
that Stage, I find the Entertainment there fo coarfe
and homely as to turn my Stomach ; there being no-
thing fet before me befide the dry mouldy Bread and
clouted Shoes of the old Giheonites. The flale Crambe
of Objedions and Evafions, is ferved up a-frefh,
which have been oft repeated, and as often baffled ;
but no notice is taken of the Refutations, becaufe
there is no other Shift to fupport the profliga-
ted Caufe. Repetitions in Print of the fame things
pleafe me not, and therefore I fhall refer the Rea-
der to my Book for Satisfadion •, for the mod part
as I go on pointing to the particular Places where it
may be had. For if any one be io rafh as to fwal-
low
28 ^ REPLT to
low Poifon, I would advife him alio, as he loves
his Life, to take the Antidote. Yet where Occa-
fion is given to explain, enlarge, or confirm what k
there exprelTed, I fhall take care to do it.
v^ The principal Argument I infifted upon for bap-
f tizing Infants, was grounded on the Ahrahamical Co-
,^| venant ; which I proved in Subilance to be the lame
"%■ gracious Evangelical Covenant that we Chriftians do
I live under, and which founds the very fame Church
X.. I and covenanted Privileges. In the Patriarchal Fa-
■* mllies this holy Church, as an organized Body, con-
tinued without Alteration for feme Centuries, till
the Mosaic aK^zoxiom^ caft it into a different Model,
gave it a new Form and Conflitucion, and made it a
National Church. Thus it remained to our Saviour's
Time, who difcharged it again of the Legal Incum-
brances, and reftored it in Subftance to its priftine
State in the Patriarch's Days. Explanations, En-
largements, and, in fome external Circumftances,
Alterations alfo, he likewife made, fo far as was ne-
ceflary, to qualify it for an univerfal Church.
That true Evangelical Church, as it was modelled
]xi the Patriarchs Times, did, by the proper Ordi-
nance, receive into its Communion the Infants of all
profefTed Believers, who had a natural Capacity for
the Operation, according to God's exprefs Com-
mand, which we find no where repealed by Chrift in
his holy Gofpel ; and yet the Repeal ought to be
as plain and evident as the Command was, that we
may know it to be the Will of the Legiflator.
From whence we conclude, that the Command is ftill
in force, and that Chrift left this Matter to ftand on
the old Bottom, and go on as it was pradis'd before
in the Church of God.
What our Adverfaries imagine of a confequential
Repeal, is very arbitrary and fdlacious ; fmce they
/ only argue from Terms impofed on adult Perfons,
-^ to exclude Infants from their ancient Privileges :
which
T'^5/f£2?'s Exceptions. "I&9 j
which is a moft iibfurd and unequitable way of dealing, 1
For had the fame Meafures been given to the Hebrew '
Infants, they alio mud have been barred of Church
Privileges and Communion ; becaufe Conditions of ^
enjoying that Communion and God's Favour were i
then impofed on adult Perfons, which were utterly 1
incompatible with the State of Infints. This was -
my main Foundation ; and from hence I drew ftrong, !
and, as I flill believe, unanfwerable Inferences for ■
Infant-Baptifm. 1
As I have laid great ftrefs upon this Argument, 1
fo it was 'Tafljer'^s Bufinefs, either to overthrow the
Reafons I ufed to prove the Patriarchal Church and -^ ■
Covenant to be the Evangelical ; or elfe to fhew the ' j
Deductions I made from thence in favour of Infant- \ j
Baptifm, to be invalid : Upon one or both which \
Topics he fhould have flrenuoufly exerted himfelf i i
but what he has done, will appear in the Sequel. :
But before I proceed any farther, I mud premife, !
that he has wilfully or ignorantly miftaken the true ]
State of the Controverfy between us in mod, or in j
the mod material of his Objediions. What we con- j
tend for, is, the Lawfulnefs of Infant-Baptifm, and | / '
the Right our Inflmts have to that Ordinance *, not \/ \
the abfolute NecelTity of Baptifm to Salvation : And \
yet againd this Neceflity do feverai of his Excep- I
tions militate, and againd nothing elfe. For thus !
he is pleafed to argue : The Hebrew Females, ail the i
righteous Men before Abraham^ and many afterwards, \
pleafed God, and went, to Heaven uncircumcifed.
Grant that, and fee what will follow. Even this
Conclufion, or his Indances, make nothing at all '
againd our Dodlrine : Therefore it is unlawful to
baptize Infants *, or, Therefore Infants have no right \
to be baptized, SpcLfatum adimjfi rijum, &'c. For j
what Inference can be more precarious and ridiculous ? 1
Thofe Perfons were never circumcifed in their riper j
Years} and confcquently their Cafe may be alledg'd
againd
30 A kEPLT td
againft baptizing the Adult, as well as againft bap*
tizing Infants, and alfo againft giving them the
Lord's-Supper, and againft other Chriftian Inftitu-
tions ', by realbn thofe Perfons were, or might be
faved without them. This fingle Obfervation fuper-
fedes all NecefTity of replying to his oft- repeated
Inftances of uncircumcifed Females and the reft.
For if J, Tajher and his Friends cannot underftand
the Difference between NecefTity and Lawfulnefs, or
between NecefTity and Right, 'tis high time to leave
off writing Books, and drawing Divinity-Schemes,
and go again to School to learn the Idioms and Pro-
prieties of their Mother-Tongue,
In^. 30. he produipes thefe Words of our Church :
*' Nothing doubting but that he favourably allow-
" eth this charitable Work of our's, in bringing
*' this Infant to his Holy Baptifm." Whereupon
is fmartly remarked, " That we pretend to find no
*' Precept or Precedent in Scripture for Infant-Bap-
*' tifm." True, when he can prove Love and Law,
Charity and Duty to be inconfiftent *, elfe his Re-
mark is frivolous, if they are fairly co-incident and
agree together. For what Logic is this ? 'Tis Cha-
rity for a rich Man to relieve a poor one in great Di-
ftrefs, therefore 'tis neither Law nor Duty.
His firft Attack upon me is thus formed : " The
Command for Circumcifion was not given in the
Form I mention, of initiating little Children,
(which loofe way of expreffing it gives room for
many groundless Fancies) but it was confined to
the Males, and to that only A61 of Circumcifion v
and fo can be no Commiffion or Warrant for a
Practice fo differing from it as that of Infant--
Baptifm is •," i>. 32.
I own the Word Initiating is no where in the
Scripture *, fo neither are Incarnation, Trinity, Sa-
craments, and feveral others, which neverthelefs are
of frequent and approved Ufe among Orthodox Di-
vines.
r^SHEiZ's Exceptions; 31
vines. Let the Things be there, and we are not too
fcrupulous or folicitous about Words. What is fig-
nified by Initiation in thefe Difputes, is a fokmn En- '^^
trance or AdmiiTion of Perfons into the Church and ^^Jv
Covenant by the proper Rite ; and that Circumci- \
fion was once fuch an initiating Ordinance, is mani-
fefl from its Ufe and Nature. For the Male that
was not circumcifed on the appointed Day, had bro-
ken the Covenant. Was he not then out of the
Covenant and barred of its Benefits? But when duly
circumcifed, within the Church and Covenant he was
reputed, and to their Privileges he had an apparent
Right. What then initiated or entered him in, but
Circumcifion ; as the blameable Negle6t thereof
kept him out ? And if into the Church and Cove-
nant Circumcifion gave him Entrance, what, on this
Account, could Circumcifion be to him but an ini-
tiating Rite or Ordinance ? And fo in the Mofaical
Difpenfation it gave Profelytes Admittance to the
Paflbver, and confequently to Church-Communion.
Exod, 12. 48.
But if Reafon will not fatisfy our Antagoniil,
let's appeal to Authority ; which is the more
unexceptionable , becaufe it ihall be their own.
D*Anvers2L^vms^ *' Circumcifion was a Door into
" the Church i" p, 30. If fo, it gave Entrance in- /
ro the Church, and that was Initiation. And if his
Authority be too light, we will produce the great
Dr. Gaky who while alive, would not give place to
Tajher for Learning, Judgment, and Skill in Theo-
logy. Exprefs is he in the Cafe: " That Infants. ^
*' were formerly initiated by Circumcifion, as we •
*' are now by Baptifm i" Let, XII. p, 452. Alas,
therefore for the unhappy Dodtor, that he fhould ex-
prefs himfelf fo loofely, and thereby give room for
many groundlefs Fancies ! But behold the Ingenuity
of thefe peaceable Men, who rather than want Pre-
tences to cavil at and cQntradi<5t us, will fall foul oa
d^eir
^'
/
5^ ^ J REPLT io
their own befl: Friends, and tilt their Heads againft
one another , and yet to our great Aftonifhment and
Mortification, they are every one of them exadly
right in their Notions, maugre the. Force of Con*
tradidlions !
That the Command for adminiftring of Circum-
cifion was confined to that only Adl, is gratis di^um^
or fpoken without Reafon or Authority, and is
therefore denied as eafily as 'tis affirmed. For what
he fubjoins about the Difference between Circumci-
lion and Baptifm, is no Reafon at all -, that Diffe-
rence being only extrinfic in the Matter and Man-
ner of Adminiilration , but not intrinfic in the
Form, Ufes, and Dignity of the Ordinances, nor
in the Qualifications of the Subjects , which I
proved' to be the fame ; Book^ ;p, 74, j^. To the
Ordinance of Baptifm God can therefore have no
more Regard than he had to that of Circumcifion*
Then it follows, where^ there is a Parity of Reafon
in the Nature of things, there ought to be a Parity
in the Church's Pradlice, unlefs an exprefs Prohibi-
tion had interfer'd. For the Church's Cuftom,
grounded on Divine Command, and continued with-
out Interruption for near two thoufand Years, mud
not be changed without an Order from the fame Au-
thority that enjoined it. Was there a Rite appointed
by a competent Power for incorporating Citizens, or
naturalizing Subjedls under certain Qualifications,
and that Rite fliould be afterwards altered for an-
other, without fpccifying any Alteration in the Ci-
tizens or Subjects to be naturalized and incorporated,
'twould be Injuftice to deny thofe Perfons their an-
tient Privileges, purely for the bare Alteration of
the Rite. Yet upon fuch a Pundilio do the Anti-
Pcudo-Baptijls infill for dif-privileging all the Infimts
of Chrillian Parents *, in which Rigour of Law
there feems to be much the fome Jultice as in the
Shibboktb of the Gilcaditei^
Entring
TASHER^ Exceptions. 33
Entring into the Merits of the Caufe, my Adver-
fary gives out •, "Mr. Owen offers to prove the Iden-
" tity of the Patriarchal with the Evangelical Co-
" venanf, and alfo the Continuation of it through-
'' out the MoHiical QEconomy down to CbrijK'*
I give not his Words, but his Senfe. According
to this Reprefentation I have attempted two Things,
but could not perform ; whereas this Prevaricator
knows in his Heart, that what 1 undertook, that
I proved beyond the Pofiibility of a Refutation ;
and therefore he dares not manfully encounter my
Arguments, but only advances againit them a few
filly profligated Notions, to grin his Teeth when
he cannot bite. However I fhall attend a little to
his idle Suggeftions, that he may not grow quite out
of Humour by being ncgleded.
Againft the Patriarchal Covenant being the fame
with the Evangelical, he quibbles upon Jeremiah's
Words, who calls the Evangelical Covenant New;
which implies, fays he, that in Jeremy\ Days it
was not in Being, and the Apoftle calls it new alfo.
Am I bound to anfwer fuch pitiful Stuff as this ?
For may not the fame thing be called new and old
in different Refpedls ? As the old Creature becomes
new by Regeneration; and yet is old ftill in one
Senfe ; and as his own fimple Objedlions are old
and new, old in D' Anvers^ "Taylor^ and others, but
new as he has wrought them afrefh into his own
impertinent Tra6l. But when he fays, that Jere-
my's and the Apoftle*s Words imply the Evange-
lical Covenant v/as not in Being in Jeremy's Days,
he is a wilful Perverter of the Scriptures ; becaufe
he does as good as grant me prefently after, that
the Evangelical Covenant had its Commencement
foon after the Fall, and was not that long before
the Days of Jeremy ?
But he infers-, " That if my Diffindlion of the
♦' Covenants was allowed, it would be nothing to
D '' my
y
^
34 A REPLT to
'' my Purpofe-, becaufe the Covenant of Grace was
" without Sign, Seal, or Ceremony before Ahra-
*' hairC^ Time, and to Females afterwards •, whence
*' it follows, that pofitive Inititutions are obliga-
" tory to none but thofe on whom they are enjoin-
'' ed •, and that it is God's Word and Command,
" not the Nature of the Covenant, which warrants
" our Pra6lice in Things of that Kind." Herein
lies the chief Strength of our Adverlaries Pleas
againil Infant Baptifm •, and therefore I will anfwer
them once for all, referving only the laft Part
for another Occafion, where we fliall meet with the
fame again.
The Inflance of Females being uncircumcifed, is
fetch'd up at every Turn ; though I took Care to
obviate it in my Book, ^. "j^^ i^c. and there Tajher
is as mute as a Fifh. What lliall we do with luch
Men as repeat their Objedions a hundred Times
over, but will take no Notice of our Anfwers and
Solutions ? Is not this the Way to wrangle on and
make Difputes endlefs, and after all be little the
wifer ? His Inftance from Females, if it proves any
thing, proves too much •, and will as foon conclude,
that Adult Perfons need not be baptized any more
than Infants, becaufe Females never were circum-
cifed. But the true Reafon of their being uncir-
cumcifed, was not the Unlawfulnefs of the Pradice,
but their natural Incapacity for the Operation •, and
when fuch a Reafon as this can be alledged againlt
baptizing Infants, we fhall immediately ftrike, and
yield the Caufe. Had there a Ceremony of Initia-
tion fo applicable to Females, as Baptifm is to In-
fants, been inifituted and enjoyn'd in old Times, no
doubt but Females would have been as ftrongl/
obliged to its Obfervance as the Males.
To enervate the whole Force of this Objedlion, I
fliall make bold to borrow an lllullration from the
Scheme of our modern Politicians about Civil Go-
vernment i
TASHER's Exceptions. 35
verninent; which, whether real or fuppofed, will
equally Terve my prefent Turn. Once therefore in
the Infancy of the World, Mankind were in a State
of Equality, there being neither Governour nor
Subjed:, Superior or Inferior, nor any inftituted
I^aws, befides what were immured within the Walls
of fingle Families. Then to obferve the Laws of
Nature, imprefled on all Mens Confciences by tlicir
Creation , was enough to entitle them to all the
Rights and Benefits of Humanity. But in Procefs
.of Time People having experimented the intole-
rable Evils of that Nomadical Sort of Life, agreed
to affociate themfelves into larger Bodies under Ma-
giftrates, called by the Name of Political Govern-
ments. For the better Regulation of thofe Bodies
>vere the poiitive Laws enadted, which we call Civil,
National, or Municipal. After thefe received San-
d:ion, 'twas not fufficient for the Subjeds to obferve
the Laws of Nature alone, but they muft alfo fub-
mit to the infliaited Laws of their refpedlive So-
cieties, before they could expect Protedlion, and
enjoy the Rights of Subjects : And had there been
any Ceremonies of Admittance into thefe Societies
ordained by Law, as there are in the Cafe of Natu-
ralization, to thofe Ceremonies every one muil con-
form and give due Obfervance, before he could
claim the Privileges of Society. Such is the Cuftom
and Law of Nations.
And no\v to bring this Cafe Home to the Point
m hand ; Mankind at firft were bound only to the
Laws of natural Religion, a very few pofitive Com-
mands at moil excepted ; and a due Obfervation of
thofe Lav/s ferv'd to recommend them to God's
Favour. But as foon as he was pleafed^to fequefter
to himfelf a peculiar People, and of them form a
^Regular Church, then did he enjoin on them po-
iitive Laws and Inftitutions more or lefs j to which y
the Members of the Church were bound to fubmit,
D % if
H
36 A RE P LT to
if they would enjoy God's Love, and the Benefits
of^Church Communion •, for which Ends the Pra-
d:ice of natural Religion alone was not now fuffi-
cient. And as God appointed Circumcifion for
the Rite of AdmifTion into the Patriarchal Church,
fo has he now appointed Baptifm for the fame Ufe".
in the Chriflian Church. To Baptifm therefore muft
every one fubmit and conform himfelf, fo far as
lies within his Power, before he can be reputed a
Member of the Church, and be duly entitled to
God's Favour, and to the Rights and Immunities
of that holy Corporation. And this is the real Ne-
cefllty of Chriftian Baptifm, which we call not ab-
folute, but hypothetical.
As God intended the Chriftiaa Church lliould be
univerfal, fo has he now confined Salvation to that
Church alone, as I proved from his holy Word :
Book p. 119,120. to which nothing at all has been
yet replied. Within the Church therefore all mull
be, or to Salvation they can lliew no Title by
Scripture-Evidence *, and Baptifm being the incor-
porating Ordinance into the Church, baptized they
ought to be to infure their Title, and make it ap-
parent. This is the (landing Law and Rule j leav-
ing extraordinary Cafes entirely to God's Breall, and
not meddling with his prerogative Court and unco-
venanted Grace, of which we are wholly ignorant.
Wherefore then arc Enochs Noah^ and thofe that
lived in the State of natural Religion, brought on
the Stage in this DifputeP Are they Precedents fit
to be imitated under the Chriftian Difpenfation ?
May we fafely build upon tlieir Grounds? If fo, all
Sacraments, pofitive Laws, and Religion, may be
laid afide as needlefs*, and the Deifts triumph in
their Unbelief This is to carry the Jews back
from Canaan into the Wildernefs, and teach them
they need not be circumcifed in the Land of Reft,
becaufe tliey were not circumcifed in their Travels
thither ,
TASHERs Exceptions. 37
thither ; and to fend our Statefmen in civilized and
regular Communities, to feek for Rules of Govern-
ment among Barbarians. The OmifTion of Circum-
cifion in the Wildernefs, was not imputed for Tranf-
greflion to the Ifraelites : But had they refufed or
neglected to be circumcifed in Canaan^ to Excifion
they had lain obnoxious for Contempt and Con-
tumacy. Pofitive Ordinances will therefore yield
to Neceflity and hard Jundures, but in other Cafes
mufl: not be (lighted or omitted ; and it is mere
Impertinency , or fomething worfe, to plead the
Exemption of the Church from commanded Ordi-
nances, by reafon others are exempted to whom they
were never commanded i as if EngUJhmen were dis-
charged from our National Laws, becaufe Foreign-
ers are. By this Obfervation I take the Inftances
alledged to be quite difpatched, fo as never to rife
up in Rebellion againfl us any more, except Impu-
dence can breath new Life into them, and raife
'them from their Grave again : And what I have
now delivered may do good Service againft the Deifts
alfo, with whom our prefent Adverfaries do but too
well agree in their Notions.
My Antagonift goes on: " yir.Owen offers ta
*« prove the Evangelical Covenant made with Abra-
*' ham^ to have continued in Being and full Force
'* throughout the whole Mofaical CEconomy down
" to our Saviour's Time, as a diftindl Covenanc
*^ from the Legal, ^c. p. 33." What I offered to
prove, that I proved by fuch Arguments, as none
but Infidels, or Pelagians, can gainfiy. Book, p. ly,
^c. Againfl all which Proofs we have fome in fig -
nificant Seemings advanced, together with a falfe;
but pofitive Affirmation. For, fays he, " it may
'^ feem from thefe Words, The Law was added -y
*-' And, behold, I Paul fay unto you, that if ye be
" circumcifed, Chrijl Jhall profit you nothing : And,
*^ he is a Debtor to do the whole Law j which St. Paul
D 3 " dc livers
V
38 A REPLY to
*' delivers as his own Opinion, and not, as Mr,
<« Owen imagines, as arguing on the Principles of
*' the Jiidaizing Chriftians only ; I fay, it may
*' feem from hence, that thefe two Covenants in the
*' Jew'ijh Difpenfation did coalefce and unite in
" (5ne." Indeed ! then were they as agreeable a
Mixture as Fire and Water, or as the Clay and Iron
in the Feet of Nebuchadnezzar'' s Image. And if
thev fo lovingly and friendly united in one, how
came St. Paul in feveral Places of his Epiftles to
reprefent them as diametrically crofs and oppofite
to one another ? Nay, what Pity is it fuch good
Friends fhould be ever parted, feeing that in a joint
Harmony and Coalition, they might unanimoufly
have promoted the Work of Salvation ? Was not
St. Paul over-fpiteful in falling fo foul on the Le-
gal Covenant, as to make it cut us off from Grace
and Chrift^ v/hen for 1500 Years it had been entirely
one with the Covenant of Grace? How alfo did the
Apoflle agree fo well with himfelf, as thefe two
Covenants are faid to do, if in one Place he deli-
vers it as his own Opinion^ (infallible Judgment had
founded better from a Chrillian's Mouth) that Cir-
cumcifion made Men Debtors to do the whole Law,
feparated them from Grace, and all Profit in Chrift ;
but in other Places affirms, Circumcifwn is nothings
and availeth nothing? But for farther Satisfadlion fee
my Book, p. 36, '^y.
Is not J, TaJJoer a notable Difputant, to confront
his bare Seemings againft cogent Arguments, which
he dares not fo much as touch in earneft for fear of
burning his Fingers? Did St. Paul really deliver
the fore-mentioned Words as his own Opinion? See
then what mufl follow. Certain it is from Aots xvi. 3.
that 'Thicihy was circumcifed by St. Paul^ or his
Order. Did he by that A6t cut him off from
Grace and all Profit through Chrift^ and fo damn
his Son Timothy ? The Council ^x.'Jerufakm forbade
only
TASHER\ Exceptions. 39
only to circumcife the GentiU Males, but not the
Children o\' Jewijh Converts, Atls xv. 23. and xxi.
25. Likewife St. James rejects it as a talfc Impura-
tion or Charge on St. Paid^ that he taught the Hel-
leniftical Jews^ when profelyted to Chrift^ not to
circumcife their Children^ Acli xxi. 21. And certain
it is from Ecclefiaflical Hiftory, that Circumcifion
continued in Ufe 7\.tjeriifalem among converted J^'jx'i
for feveral Epilcopal SuccefTions in that Church.
Wherefore if in St. Paul's Judgment it was naturally
and neceflarily attended with the fatal Confequences
and pernicious Effeds he mentions, we mult not
fuppofe that he had ever tolerated, much lefs ap-
proved the Pradlice of it among any Chriftians, but
abfolutely condemn'd it and forbidden it.
Behold therefore the pious Modefty of Anabap-
tifticai Writers, to make all thofe Mifchiefs in St.
Paul's Judgment to be the real and inevitable Ef-
fedls of Circumcifion. But away with your en-
fnaring and infidious Seemings, which would bear
us in Hand, that the Apollles Do6trine did con-
tradid their approved Pradice. If this be your
Way of defending your Caufe and gaining Difci-
ples, I would as foon liften to the old Serpent-, and
do earneftly befeech all People who love their Souls,
to take fpecial Heed that they be not choufed and
wheedled out of the Truth by thefe innocent, holy,
and confcientious Men. More than Job's Patience
mufl he have, that can bear with their Profanenefs
and Effrontery in abufmg the holy Apollles, to
fupport their own precarious Notions.
Yet my Adverfary, perhaps thinking this Method
not to be juft and tenable, promifes noc to infill
upon it ', and therefore recurs to the grand Topic
of a divine Command for baptizing Infants i " Be- j /
" caufe the Right to Circumcifion , and confe- \/
" quently toBaptifm, depends wholly on the Will
" and Pleafure of God. -p. 34.'* Aiid here we are
P 4 iV-
CO
7^
40 A REPLT to
free enough to joyn IfTue, but differ about the De-
gree and Nature of the Evidence •, while found In-
ferences from Scripture fa tisfy us concerning God's
Will -, but the Baptifts muft have exprefs Command,
cr approved Precedent. And feeing they are fo
ftiff and reftive in this Demand, I (hall try to give
them fuch a bitter Pill to fwallow, as may quite
choak them before it goes half-way down.
Certain it is that they pra6tife Baptifm on their
f Followers, who are born of Chriftian Parents, and
; from their Childhood educated in Chrijl's Religion.
\ What I then moil reafbnably demand on their
\ Principles, is Scripture-Authority for this Pra6lice.
I Arguments from Circumcifion *, Deductions from
f Parity of Reafon, Analogies and do6lrinal AUu-
J fions j Proofs from the Nature of the Covenant ;
\ Teftimonies from the Primitive Church and Fa-
! thers i and all Topics of this kind, they have barr'd
i againft, by reje6ting them in us •, and nothing but
/ Precept, or Example from holy Writ muft be al-
I ledged. Now therefore let them produce their Scri-
pture Warrant of this Sort for adminiftring Baptifm
to the Children of baptized Chriflians.
If they alledge our Lord's CommifTion for a Com-
mand-, that is exprefs and literal for teaching all
Nations, and baptizing Difciples newly come over
from among Infidels, but gives no Diredion for
baptizing the Pofterity of thofe Difciples. If they
fay, we muft teach them fo ohferue and do all Things
that Chrift commanded^ Matt, xxviii. 20. I afk,
where did Chrift ever command them to baptize the
Children of baptized Parents? If they affirm, as
fome of their Sect have done, that Chrift himfelf
was baptized, though born of A/<7r)>, who undoubt-
edly was a Chriftian: I anfwer. That he was only
baptized wirh John's Baptifm, not his own, which
were very different j neither was Alary a Chriftian
when Chrift was born • nor can it be proved that Ihe
w.u-
"fJSHER's Exceptions. 41
was ever baptized at all, much lefs fo when he was
baptized of Joluiy his own Baptilm being not then
inftituted. Or if they fly to the Scripture Examples
in baptizing the Faithful, both Men and Women -,
thofe were every Mother's Child frefh Converts,
from unbelieving Je^vs or Gentiles. Wliat more they
can fay for themfelves, I do not forefec, fmce no-
thing but a Divine Command, or Scripture Prece-
dent, muft be admitted.
How then can they ever juftify their own Pra-
<5lice by their Principles? To do which I challenge,
dare them, and defy them. And if this they cannot
do, wherefore do they keep fuch a Stir, as to un-
church all Chriftian Churches befide their own, for
want of a true Baptifm, when upon their Grounds
their own Baptifm is unlawful ? Quit therefore.
Friends, quit your uncommanded, unprecedented,
and unexemplified Baptifm -, and for Shame, if not
for Peace, give it up to Quakers and Socinians;
except only when you can gain Profelytes from a-
mong unbaptized Infidels. And that you may not
forget it, or negledl it, I challenge you again to
defend your Baptifm by your Principles -, or elfe
forbear to arraign and condemn your Neighbours,
for doing that which you do yourfelves, as yc
aver.
Miftaken I am if what I have now urged, does
not cut the Throat of the Baptifls Caufe, and crip-
ple their mofl plaufible Argument againft the Bap-
tifm of Infants ; fo that they muft either give up
their Do6lrine, or their Pradlice •, and more of this
Nature they fhall have in the Sequel, where they
give me the Occafion.
What I alledged to prove Circumcifion was the
proper Seal, and initiatory Ordinance to the Patri- >
archal, or Gofpel Covenant, Tajher ftrives to over- y
throw by the Reafons following : .
I, <'That
4^ A RETLY to
1. " That Circumcifion in point of Time did
'' not run parallel with the Covenant of Grace, and
*' is now actually ceafed •, therefore it is very arbi-
*' trary to call it a Gofpel Ordinance, -p, 34/' Then
by virtue of the fame Reafon, Baptifm and the
Lord's Supper are not Gofpel Ordinances, nor can
\ 7' T'ajher belong to the Covenant of Grace, becaufe
--^J they did not co-exift and run parallel with that Co-
\ venant in all the Periods of its Duration.
2. '' That by my own Acknowledgment, Cir-
" cumcifion became annexed to the Legal Cove-
" nant, as a particular Precept." What then ? Were
the Ten Commandments purely and properly Mo-
faical ? Or were all the other Precepts of the Legal
Difpenfation fealing, covenanting, and matriculating
Ordinances to the Law •, as Circumcifion was to the
Patriarchal Covenant ; and in that Senfe was not
of Mofes^ but of the Fathers^ John vii. 22. Alfo,
*' It was a Yoke of Bondage, and is oppofed to
'' Gofpel Liberty, Faith, and a new Creature ;
*^ therefore it belonged more to the Law than to
'' the Gofpel." Concerning this Matter I refer to
my Book, p. 38, i^c. to which my ingenuous Ad-
veriary fays Mum. And yet, if in fpite of Truth
I fliould let him have his Will, I doubt he would not
live much the longer *, becaufe the terrible Thoughts
might fufibcate him, that Timothy and all the Male
Children of Jewijh Converts at Jerufalem^ and per-
haps elfewhere, who were circumcifed by the Apo-
file's Order or Confent, were, according to Tajhery
by virtue of that Ad alone clapp'd under a Yoke
of Bondage, and made to ftand in a flat Oppofition
to Gofpel Liberty, Faith, and a new Creature •, all
which they muft therefore lofe by Circumcifion.
So very happily did the two Covenants coiilcfce
and unite in one ! But if any one lacks to lofc his
Way to Heaven, I cannot recommend him to better.
Guides than Tafier and his Accomplices.
3. The
TASHERs Exceptions. 43
- 3. The Subftance of his next Paragraph is : " Ic
" can in no wife be granted, that Circumcifion al-
*' ways accompanied yf^r^/j^w's Spiritual Seed-, or
*' that IJhmael^ Efau and Ketural/s Sons were by
" Right within the Limits of the Covenant, which
<< was appropriated only to Ifaac and his Seed ;
*' and yet docs it not follow, that thofe were repro- \
" bated who were out of the Covenant ; Eledion,
*' or the Favour of God being not confined to that
*' Covenant, as the fame was figned by Circum-
*' cifion.'*
If it be the Covenant of Grace he means, as I
did, and proved that to he, I fear their Title to
Salvation, who were out of that Covenant, was not
much better than the Divinity and Reafoning of
our Author. M^hat may be done by a Prerogative
Court and PoAver, is not the Point in Queflion, but
what Men may claim by a Covenant Right and /
Title. 'Tis the Charter A61 gives the Franchifes
to a Corporation, and to thofe Franchifes all the
Members of it, and no others, may lay their Claim.
The fame it is in the Church of God, ever fmce it
was formed into a regular Corporation or Society.
"Whoever are legally admitted into that Society,
they have an apparent Right to all the Privileges,
wherewith God has veiled it •, and whoever remain
without, or are defervedly caft out, have no appa-
rent Right unto the fame. To Ifaac and his Seed
it was granted, that from their Stock Chrifl fhould
defcend to fave the World, and that they fhould be
the Segullah^ or peculiar People of God -, which-
Favours to other Perfons and Nations were then dc- ■
nied. If the Charter Act therefore gave the Dcno- ,
minations of Saints, Holy, Beloved, Ele6t, and the '.
like •, and if it appropriated Salvation to the vifible
Members of that Society, denying thcfe Favours to ;
all others, to thofe Rules and Orders wep^ufl clofely
keep in our Accounts.
Accord-
44 ^ REPLT to
Accordingly IJhmael^ Keturab*s Sons, and Efau^
being admitted by Circumcifion into the Church
and Covenant, received their Benefits, andjoin'd in
the Exercifes of religious Worfhip, fo long as they
abode in their Father's Families: But when they de-
parted thence, or were eje(5led, I am no more oblig'd
to account for them, than for thofe who excommu-
nicate themfelves, or are juftly excommunicated by
the judicial Sentence of the Church, but leave them
wholly to a higher Tribunal ; though withal while
thofe Perfons continued afterwards in the Service of
the true God, I cannot fuppofe they loft all the Be-
nefit of their Circumcifion. Since therefore God has
been pleafed to make an Inclofure of his Church,
and apparently confined his faving Grace and Fa-
vours to that Inclofure, we fhall not permit any
modern Vifionaries to tear up its facred Fences, and
turn it into a Wafte and Common •, nor fliall they
lead us in a wild Chace to feek for Ecclefiaftical
Rules and Laws among AraUans and Idumeans^ Mo-
ahites and Ammonites^ as 'Tajher does, any more than
to feek for political Laws among the ancient Scy^
tbiansy or prefent Hottentots \ or to feek for City Im-
munities among Peaflmts. For God has given us a
Rule to be within his Church, and that we will clofe-
]y follow, leaving our Adverfaries to feek out their
eternal Fortunes in a loofe Ramble among Deifts,
and their uncircumcifed Friends, as they do their
unbaptlzed Children.
But who can underftand what thefe Gentlemen
mean by a Spiritual Seed ? Two Notions we have of
it, whereof one is relative and external only, the
other is inward and real by Regeneration, or Sandti-
fication of tlie Spirit. Wherefore fince they will
not allow fuch circumcifed Perfons as IJhmacl^ Kctu-
rab*s Sons, and Ffau, to be accounted fpiritual by
an external Quality or Relation to ti e Covenant,
T^hich is but a titular Claim and D^nomiaation, and
is
"tJSHERs Exceptions. 45
•s all we contend tor now, will they aflert them to
be Ipiritual by inward Regeneration and Sandifica-
tion of the Holy Ghoft ? It feems then they fliall
have all the Grace and Favours of the Evangelical
Covenant, who have no Relation to it, uo vifible
Title to demand its Name and Patronage, much lefs
its Benefits, tho' they be marked and figncd with
its proper Seal. Away then with this trifling, vain,,
and fuperfluous Ordinance, feeing it cannot give
Men fo much as an apparent Right to the Cove-
nant and its ficred Privileges, when, without any
Regard at all to it, they may have a full a6tual
Right to all the Benefits of the Covenant. So ufe-
lefs is it to tie up Men even to Divine Inftitutions !
Or if, without any Regard to Spirimality, either by
Covenant-Relation, or by New-Birth and real Ho-
iinefs, they will vote whom they pleafe to Heaven ;
I am well alTured the Gofpel of Jefus Chrifi will de-
mur to the Sentence, and more than once give them
the Lie in their Teeth.
Yet for our better Inftrudlion we are told •, " Cir-
" cumcifion is nothing, ifjc. nothing of itfelf, but ! *
*' as it is commanded of God, then ii is fomething. j
" And juft fo it \s with Baptifm \' p, ^6. But will
this Dodtrine hold true, that Circumcifion is fome-
thing by God's Command ^. Or will not this Some-
thing dwindle into Nothing, according to Tafier*^
own Account? For in the Page before he has na-
med the Perfons, who in no wife mud be allowed to
be a fpiritual Seed, norfo much as by Title be with-
in the Limits of the Ahrahamical Covenant, tho' by
God's Command they were circumcifed •, while he
named others, as the Moabites and Ainmon'Ues^ that
were in God's Favour, and the Election of Grace,
tho' uncircumcifed. What then were the firll one
Jot the better for their commanded Circumcifion ?
Or how did it profit them in the leaft, when no
manner of fpiritual Advantage, fo much as in out-
i ward
\
i
46 J REPLT to
ward Appearance, accrued to them thereby *, but o-
ther uncircumcifed Perfons flood fairer than they did
for God's Favour and eternal Salvation ? And juft
alike it fares with Chriftian Baptifm. Well then
might God have fparcd thefe ufelefs Ordinances,
which bring no peculiar Privilege to thofe that ob-
ferve them ; but all Divine Favours lie ilill as open,
if not more open, to thofe that are n^vtv baptized
or circumcifed. I am fenfible whither fuch Doc-
trines finally tend, andfhall take opportunity to note
it hereafter.
That Females were reputed to be circumcifed in
the Males, was only in me a bare Suppofition ; and
if true it was, it would not warrant his Inference,
*' That Infants may be reputed to be baptized in
*' their Parents :'* For then they fliould not be bap-
tized in their riper Years, any more than Females
were circumcifed ; becaufe that would be giving
them two Baptifms, the one Imputative, and the
other Real.
4. My Antagoniil asks, " What Text of Scrip-
*' ture I can produce, that laith, Circumcifion did
*' always accompany thofe who were Abraham''^ fpi-
*' ritual Seed by Calling and ProfefTion ? " Rigid
Taskmafters, who will have plain Texts of Scrip-
ture for every thing ! Sufficient fhould it be to rea-
fonable Men, that God ordained and commanded it
to Abraham and his Defcendents, to his domeflic
Servants, and to the Profelytes of Righteoufnefs,
but to none others •, and that it was, in purfuance to
that Command, adminifler'd conftantly to them a-
lone by God's Church till its Expiration, natural
Incapacity in Females ftill excepted. I believe I
fhould gravel my Querifl a great deal worfe, fhould
I ask him another Queilion ; What Text of Scrip-
ture he can produce that faith, Baptiiin mull always
accompany the adult Children of baptized Chriftian
Parents? His other Queftion, " How natural In-
" fants
/
"TASHERs Exceptions. 47
" hints can be called a fpiritual Seed?" (hall be an-
iwcred in due time.
Prefcntly after, p. 36. he brinp;s up his Males in
Oppofition to Females*, as if Dillindion of Sexes
ran molt in his Head, and would do his Caufe the
greateft Service. And becaufe I faid, Chrift had
good Realbn to change the Seal of the Covenant \
he briilkly afks, " Who knows but he had as good /
*' Reafon to change the Subjeds alfo ? " For which /
I will afk him as good a Queftion on the other fide ; *'"
And who knows that he had ? Or rather, Who /
knows not that he had none, fmce he never did it, i/^
nor gave the leaft Intimation of it ? Efpecially fmce \ 1
there is no Reafon in the Quality of the Subjects, or
in the Nature of the Covenant, or in the Dignity,
Defign, and Ufes of the Ordinance, for fucli a Change. '
However, let it be proved that fuch a Change
was made, and we infift not upon Reafons, but Ihail
immediately give up the Caufe.
He touches alfo on the trite Objection, " That if
*' we follow our Rule from Ciioumcifion, Infants
*' fhould be baptized precifely on the eighth Day.'*
To which I returned enough, Book^ p, 64, 6^. But
that is not to be heeded, lell Quarrels and Cavils
fhould have an End. This Cafe might be farther
cleared by the Inftance of the Sabbath -Day \ which,
as is generally believed, was ordained presently after
the Creation, and has fomething in its Nature that
is certainly moral, and therefore ftill obligatory;
as is affirmed by the Baplij7s, Confejf.of Faitb^ ch. 22.
Yet was it changed without exprefs Command, and 1 >
upon (lender Evidence otherwife, from the lafb to the \
firll Day of the Week in Memory of Chrift's Refur- 1
redion: Much lefs have we any Command to keep
the Lord's-Bay with the fame Striclnefs of bodily
Reft, and other Particularities, as the Jezi.5 were
comiTianded to keep their Sabbath j but with refped
I to
— I
48 A REPLT to
to it the Chriftian I^aw gives a greater Liberty -
Rom. xiv. 5. Col.W, 16. Gal. iv. 10.
It would be loft time to pafs any Remarks on Ta-
/her^s. two next Paragraphs ; becaufe not the Seal,
but the Covenant itfelf, was everlafting : And they
I were the Mofakal Law and Covenant that were
I changed for better •> not the Ahrahamical^ which is
the Gofpel Covenant, and muft be perpetual.
Nor is his next Exception of a better Stamp,
*' That Infints ought not to be baptized, by rea-
*' fon they are not capable of all theEffedts of Bap-
*' tifm, which ought to appear in vifible Fruits.'*
Do they fo in all adult Baptifms ? Or did they fo in
that of Si7non Magus, to name no more ? Were In-
I fants capable of all the Effe6ls and Fruits or Cir-
cumcifion, fome of which were undoubtedly fpiri-
tual ? Are they not rational Creatures, becaufe we fee
not in them the Fruits of Reafon ? Or are they not
Members of Civil Societies, becaufe they difcharge
not the Duties incumbent on thofe Members, nor
enjoy all their Benefits in the fame degree and man-
ner with adult Perfons ? And ought not our bleffed
Lord to be baptized o^John, becaufe he confefied no
Sins, adted no Repentance, received no RemifTion,
profefled no Faith in Cbrifl to come, and was made
no Difciple to John thereby ? All which were com-
prehended in John's Baptifm. But to this Point I
alfo fpoke. Book, p. 114. and ftill no Regard to
that. That Infants may be regenerated by the Ho-
. ly Spirit, is no Abfurdity or Untruth •, by reafon
fome are adually fo regenerated, by the Baptifts own
Averment, ConfejJ. of Faith, ch. 10. § 3. Neither
is this in the leaft minded by Gale or Tajhcr.
Would thefe Gentlemen be pleafed to give us a
graphical Defcription of the Holy Ghoft's Opera-
tions on human Souls, and fhcw us plainly how far
and after what manner he makes his divine Impref-
fsons there, in which they may. pretend to great Ex-
periences
I'ASHERs Exceptions. 49
pcrienccs beyond their Neighbours -, we llaoukl rec-
kon ourfelves to be deeply obliged to them for the
Favour, and depend upon much greater Illumina-
tion than we have yet received. Chrijl teaches us,
that the Adings of the Spirit are fecret and indifcer-
nible, like the Rife and Ifllie of the Wind. . But
thefe Men feem to know exadly how far he can or
cannot adl, and therefore make bold to fct Bounds
to his Operations, and will give him no leave to
meddle with the Souls of Inflmcs, they being wholly
out of his Province, and out of the Sphere of his
Adlivity. Neverthelefs I fhall venture to affirm,
the complete Work of Grace to be no momentary
and inflantaneous Adion ; but the Seeds being firft
planted by the Holy Spirit at our New-Birth, it .
proceeds gradually towards Perfe6lion, as the Works '
of Nature alfo do. Sufficient therefore it is to us, that
we may find the Fruits of Baptifmal Grace in In-
fants, according as in them we find the Fruits of
Reafon \ and then, God be praifed, they generally
appear as well in our's, as in the adult Baptifms of
our Adverfaries •, and would appear a great deal
more, if the firft Grace was duly cultivated.
Our Author, p. 38. boldly concludes the happy
Condition of all Infants in another World, from our
Lord's EKpreffion, Of fucb is the Kingdom of God, or
the Kingdom of Heaven \ and fays of us, " That, as \
" he thinks, we generally grant thofe Infants were y
*' unbaptized." Grant it we do not, becaufe 'tis
uncertain whether they were baptized or not ; there
being as much Gofpel-Evidence of their Baptifm, as
of any other Difciple of Chrifl by Name before the
Day of Pentecoft. However, this is not very ma-
terial, becaufe they being Children of Jewifh Pa-**
rents, were circumcifed ; and Circumcifion was the
proper initiatory Ordinance then in force, ferving for
the fame Ends and Ufes with Chriftian Baptifm after-
wards: Neither did the latter fuperfede the other \
E tiu y
'^
h
50 A REPLT U
till after our Lord's PafTion, and the forming of his
Church thereupon into a new Model and diitindl Bo-
dy from what it: w;?s before in outward Circumflances,
See what I have laid to that Sentence of our Lord,
Book^ p, 121, ^c. and likewife, /. 1 35, ^c. I fhew'd,
that by the Kingdom of God, or Heaven, in that
Place, the Chriftian Church on Earth, which in the
Gofpels moft frequently goes by that Name, might be
very rightly underftood \ and indeed ought to be, as
I am ftill perfuaded by the Scope and Circumftances of
the Paffige. To all which my favourable Adverfary
anfwers not a Word ; but runs on headily with his
groundlefs Fancies and Surmifes, as if they alone
muft be Reafon, Law and Gofpel to every Body.
Moreover, in the fame Page fays he, " That to
*' baptize Infants would be Will- Worfhip, and fo vain
J «t Worfliip, becaufe it is not their Right and Due from
\ '' God's Word." But the Truth of this AfTertion
we will never grant him, let him do his beft and
worft, by reafon we do fufficiently juftify Infant-
Baptifm by the Word of God. VainW^orfhip is fo
called with refpedl to human Traditions cenfured by
Chrift, Mat. xv. 9. of which 1 may find a more
commodious Place to treat hereafter.
Will-Worfhip, like the Myfbery of Iniquity, is
in fome Peoples Mouths a Term of univerfal Ufe
and Service, thrown out at random againfl all Ad-
verfaries, and perhaps hitting all alike, or hitting
no Body, becaufe it has a loofe and uncertain Ap-
plication. Once and no more do we read the Word
in Scripture j C^/. ii. 23. where being joined with
Humility and Negle6l of the Body, which come
into the Lift of Virtues, rather than Vices, it is no
more abfolutely condemned there than they are.
What it means in the Apoftle's Account, we may
eafily learn ; but that means nothing of what the
Baptifts mean. For they are only evil and unlawful
PiadliceSjfuch asworlhippingof Angels, with a flavifh
Subje(ftion
TJSHER's Exceptions. 51
Subjc(5lion to Judai.nl Ceremonies then ;\bjlin-icd,
Ti'r. 18, . 7,6, Have a care of worfhipping
God after the Traditions of Men. Truft not to f illi-
ble and uncertain Confequences, or it may be to
E 3 none
^
5^ 'J REPLT to
none at all, but to the clear and exprefs Word of
God ; or elfe (land afraid of being found guilty, and
condemned even by your own Dodtrine ; and by
your dangerous Pattern, teach not your Neighbours
and Adverfaries to build on fuch flippery and fandy
Foundations. For they will conclude, they have as
good Right as yourfelves, to infer fuch Dedudions
from God's Word as they judge to be rational, and'
v/ill by no means quit unto you this Privilege for your
fole Monopoly. What if our bleffed Lord proved the
Refurredion of the Dead againfl the Sadducees^ by a
Textof Scripture wherein there was neither Life, nor
\ Death, nor Refurrcdion, mentioned ? And what if
both Si.Feter'jindi St. Paid proved Chrijl's own Refur-
i region from a Place in David's Pfalms, which fpoke
\ not a Syllable of Chrift^ his Death, or his Refur-
{ reftion ? That may be fomet;liing to us, who admit
this fort of Proofs-, but it is nothing to you, who,
when you find them make againfl you, reject them
littei'ly : tho' you would alfo gladly claim their Be-
siefit, whenever you believe they bef i'icnd your Caufc,
and you have no other Argumen|;s to produce. And
if this be the true Cafe, really. Friends, we have
Reafon to complain of your double and unecjual
Dealings.
After this, my Adverfary, p. 39. amufes himfelf
with a pleafant Fancy, that he has caught me trip-
ping into a Blunder and Inconfiftency with my felf ;
tho' by that Attempt he fliall breed no Quarrel be-
tween two fuch loving Friends as we are. For after
he had cited my Words to his Mind, he remarks
Upon them *, ^' Fhefe contradictory Reafon ings make
'' an uncertain Sound." Very likely with a Mim
that has a Noife in his Head, when there is none in
the Air. Suppofe I had plainly affirmed the Chil-
dren of Chriilian Parents before their Baptifm, to
be holy and unholy, fpiritual and not fpiritual :
H'.:re had been :i^ p*ilpablc Contradiclion in J'aJJjer'^,^
' ' • ' undi-
^ASHER\ Exceptions. 55
iindiftinguilliing Judgn^ciit, but not in Truth, when
wc give different Notions to the Terms, or under-
fland theni in different Refpe(fts *, as it was no Con-
tradicflion to c.dl the Jews circumcifed and uncir-
cifed at the fame time; Jer.'ix. 25, 26. nor in St.
Paul to call himfelf the leajl of the Ji'ojlles^ and un-
worthy of an Apoftlt^s ISlame^ i Cor. x v. 9. and yet to
lily twice of himfelf, I am not a whit behind the chief ejf
ApojUes ', 2Co.r. xi. 5. and r/j. xii. 11. For the iin
baptized Children of believing Parents are to becon-
fidered in two different States : In that of Nature, as
they are deflroy'd by Ada/n^s Tranfgreffion *, and in
that of Grace, as by a Divine Charter they ftand
intitled to the covenanting Seal, and all the Privi-
leges thereupon enfuing. This Charter gives them
from their Birth an external relative Holinefs by De-
nomination, and a Claim to be actually veiled in all
the Benefits of God's gracious Covenant by the Ini-
tiating Ordinance, agreeably to their prefent Needs
and Capacities : And this it is which fo far makes
them a holy Sttd, and difcriminates them from the S
Children of Unbelievers. Their Birth, under the /
aforefaid Relation, gives them what the Lawyers
call Jus ad rem^ a Right unto the thing \ and the
Initiation what they call Jus in re^ a Right in the
thing. As this DiftincStion is of great ufe in Seculars,
fo it may be in Spirituals \ the one giving only a di-
Itant Right or Claim, the other acftual Poffeffion.
Children may be born Hei^-s to an Eftate by a le-
gal Right, which gives them confiderableDiilinclion ;
and yet receive no Poffeffion before the Father's De-
ceafe, or before they come of Age \ and in feveral
Cafes not before a formal and leg.il Infeoffmcnt, as
it is in Copyhold Tenures. Birth gives the t\<\t^
Sons of our Britijh Monarchs a Right to the Princi-
pality of Wales^ but no actual Polieffion before Crear
tion, and the proper Ceremonies requifitc for that
purpofc. So the Infants of profeffjd Believers, by \
E 4 virtue
56 A REPLT to
virtue of a Covenant Charter granted to Abraham
and his Seed, but never revok'd, are born entitled
to the covenanting Seal and Ordinance, which Title
afFe6bs them outwardly with a relative Quality of
Holinefs and Spirituality ; and yet are they not in-
wardly fanclified, nor adually poffeffed of the co-
venanted Privileges before Regeneration, and a for-
mal Tnveftiture by the initiating Ceremony. And
if this be a Difficulty, or Contradidion in our Ad-
verfary's Judgment, they have none to blame befide
themfelves for a flow or wayward Underftanding.
For it may be, fo far as I can fee, as impoffible to
beat good Senfe into feme Peoples Heads, as to
work Honefty into their Hearts.
But moreover in the two middle Paflages, quoted
by 'Tajher from my Book, to form his imaginary
Contradidion , I plainly argued on the Bapifts
Grounds -, who grant Salvation to all Infants, but
will grant to none of them Chriftian Baptifm. As
they are bold to give Heaven unto Heathens, fo
will we give Chriftianity to our Infants ; and as they
give thefe the Church Triumphant, fo will we, pur-
fuant to God's unrepealed Law and Command, give
them the Church Militant, with a Fig for all the
Cavils or Clamours of our Advcrfaries. When they
dare fallen Contradi6lions on the Apoftles, how
fliould a perfecuting High-flyer cfcape their Impu-
tations ?
In the Page following, J, 'Tajher, after D^wj of
Leicefter, obferves, " That the P^rdo-Baptifts have
" gone upon different Grounds, and apply 'd diffe-
" rent Arguments m prove and fupport Infant
" Baptifm -, lome difliking the Methods and Topics
'* advanced by others for that Purpofe, and I dif-
*' approving the Condudl of them all. Which Dif-
I *' agreement in our Schemes and Proofs, proves
J " Infant Baptifm is built on no folid Foundation."
\ What I difapproved was not Arguments, but the
Way
^ASHERs Exceptions. 57
Way of arguing \ and that only in one Inflancc,
which was mil-llating the Abrahaimcal Covenant,
and not diftinguifhing it rightly from the Mofaical,
But what is here urged, proves not the baptizing
of Infants to be an ill-grounded Pradice *, but that
the Intelledts of Men are not caft exadlly in the
fame Mould, fo as to be of an equal Size, and agree
in Opinion about every thing •, or it proves that
fome very learned and judicious Men have not
weighed all particular Arguments with the fame
Deliberation as is done by others. But as I find by-
one's repeating it after another, this Objedlion to
be counted formidable ; fo fhall I take Care to gag
and muzzle it, by fhewing that different and crofs
Accounts of Things or Do6lrines, do not in the
leafl affe6t their Truth *, and here would be a plea-
fant Subjed for Mirth and Sport, provided at this
I had a good Talent.
By way of Prelude we will have two or three
Sketches in Philofophy. That there are Heavens
and Earth we are all agreed, and various Motions in
the Celeftial Bodies ; but he that will perufe the
Theories of the Learned both ancient and modern
concerning them, and reconcile thofe Theories fairly
with one another, lliall be my great Apollo, We
know there is a Motion fomewhere, which in every
Horizon effeds the Revolution of Day and Night
within the Space of twenty four Hours. To bring
that Revolution about, in old Times they gave this
rapid Motion to the Sun, and ran him clean through
the heavenly Orbs in that fhort Compafs of Time.
Others in thefe Days, to fave him the Labour,
twirl the heavy Earth about its Axis in the fame
Space, and for the fame Purpofe •, and yet I hope
this great Difference of Accounts does not prove the
VicilTitude of Day and Night to be built on a fandy
Foundation. I, who live pretty near the Sea, am
afcertain'd by my Senfes, that it has its Ebbs and
Flows
58 A REPLr to
FJows in due Periods of Time \ and within thefe
fev/ Years lafl: paft, I heard two Virtuofo's eagerly
difpute concerning its Fluxes, and the Caufe there-
of; one attributed them to Attraction, and the o-
ther to Trufion ; two Words which prefent very op-
pofite Idea's to my Mind: But flill am I perfeclly
carelefs, who was right, or who was wrong, fo long
as by their crofs and contradictory Reafonings they
have not yet philofophiz'd the Sea out of its Fluxes.
But Inflances in Theology being moft proper for
our prefent Debate, and having in my Time read
fome eminent Authors on that divine Science, I dif-
cov^red a vafl Difagreement between them, in prov-
ing fome of the moil fundamental Articles in Reli-
gion, as well ag Infant Baptifm. My Allegation
fhall be in one Article, which is the Divinity of
Chrift^ the eternal Son of God •, though I might in-
flance the RefurreClion of the Body, the Satista£lioii
of Chrift^ Original Sin, and feveral others. To
prove that Article, many great Men have infilled
on Sa-iptural Texts, which they thought to be
plain, flrong and conclufive for the Point; yet
have others rejeCled the fime Texts, as weak, fri-
volous or impertinent ; while all Hill profefied to
believe the Article -, and thefe lafl were no lefler
Men than Erafmus^ Grotius^ and Le Clerc^ to name
no more. Dr. Gale himfelf vindicates Le Clerc from
the Charge of Sociniamfin by this demonfbrative Ar-
gument, that he difclaims and rejcCls the Imputa-
tion ; becaufe no Socman can prevaricate in his own
Defence. Now if that Difagreement in the Proof
fhakes the Credit of the Article, I am afraid it will
go hard with many other Do6lrines.
To draw a Step nearer Home to our Antagonifts ;
among them there are, or lately were, thofc that
are called Particular Baptifts^ others Pelagian and
Free-will Baptifts -, others Socinian Baptijls \ others
Sabbatarian Bciptijls ; others Leg of Mutton Baptijls ^
others
TJSHER's Exceptions. 59
others Soul-peping Baptifts \ others AntinomiciH Bap-
fi/h \ and others Millcntv. in Baftijls. Thefe various
Parties hold crofs Opiiiions about the lame Things,
forne rejecting what others maintain, and tearing
Scripture Texts all in pieces to defend their feveral
Tenets. Should any Body be fo Ipiteful as to infer
from hence j There is nol'ruth or Certainty in Ana-
baptidry, but it is all built on a rotten Foundation i
how could I difprove him without flying in the
Face of this doughcy Argument againft Intant Bap-
tifm ?
And yet are they like to have a harder Bone than
this to pick. Agreed are they and we, as I fup-
pofe, about the Canon of the New Teftament, which
alone will ferve my Turn. Was I to prove the
IVuth of that Canon, and I believe I fhould be
join'd by Thoufands mo.re of good Proteftants *, I
would fetch my principal Argument for it from the-
concurrent Teftimony of the Chriflian Church in
allAgej-, vvhich is the fame Thing with human
Tradition, a Word that Tajher and his Friends do
mortally hate, even Cane pejus & Angue. There-
fore were they to prove that Canon, they muft needs
rejedl Tradition, and found it on different Grounds
and Topics. May I now afk this ferious Queftion ?
Would this Difagreement in our Proofs overthrow
the Truth of the Canon, and dcmonftrate it to be
built on no folid Foundation ? Surmount the Diffi-
culty, and return a plain Categorical Anfwer to the
Queftion j or clfe hereafter for ever hold your
Tongue, and advance no more fuch childiffi Ob-
iedlions againfl: Infant Baptifm. Fordo ye not know-
whole Caufe ye ferve by fuch Objedlions ? Are yc
not Retainers and Under-fetters to Papifts, Deifts,
and ail Infidels , who very much inlift upon the
fame, the firff: to run down the Reformation, and
\\\t others Chriftianity ? So it is, and do ye not per-
geivG
4
6o A REP LT to
ceive it? For doubtlefs ye are quick-fighted enough
to fee as far as your Nofes End.
When ^a/her^ p- A-i- comes to my Argument
drawn from Original Sin in Behalf of baptizing In-
flmts, he renders the Cafe as odious as he can on
our Side, and as favourable on his own •, and clean
ikips over the Anahaptifts exprefs Dodrines, on
which, together with the Word of God, I ground-
ed my Argument. For, from their Catechifm,
Confeffion of Faith, and ninth Article of the Ghri-
ftian Faith, wherein Original Sin, with all the mi-
ferable Effedts of its damning Nature and Deferts,
are ftrongly aflerted, I inferred not the abfolute Ne-
cefTity of baptizing Infants to Salvation, but the
Keceflity of their new Birth and Sanflification in
Cbrifiy which fince the Inftitution of Baptifm are
ordinarily to be had in that Sacrament-, and for
this let my Book be confulted, p, 109, &"€.
Alfo the Poflibility of Regeneration in Infants,
and what is more, the Truth and Reality of it in
Fad by the Holy Spirit, I made appear to be their
own exprefs Dodlrine; Confeffion of Faith, Chap.
X. § 3. and Chap. XI. § 4. All which Tajber has
craftily concealed, as if it concerned him not, be-
caufe he v/ould not apprize his Readers how much
his Sedlaries do clalh and difagree in Principles a-
mong themfelves, and thereby introduce Confufion
inftead of Uniformity into their Do6i:rines. I am
perfuaded he and his Partifans could heartily wifh
their Brethren had never publifhed thofe Doctrines,
and fo made them their avowed and authentic A(5ls,
to cut the Throat of their rotten Caufe, fince he
and they appear to be of the Pelagian Stamp, tho*
they are fhy of profefling it openly.
Be it therefore known unto all Men, that the
Baptijis have more Sorts of crofs Chriilian Docftrincs
than one, and thefe drawn up in formal Inftru-
ments, printed alfo, as 1 fuppofe. For when in the
Conference
I'ASHERs Exceptions. 6i
Conference dLiGlynds^ I allcdged their Article about
Original Sin againll them, they flighted that i and
one of their Teachers, Mercer by Name, yet alive,
openly told me, they had other Articles, but pro-
duced them not. Upon this I order'd my Book-
feiler to write to London for them, but there they
could not be had ; which makes me believe thefe
fecond Articles are kept as a great Secret and My-
llery among the Party. And if fo, what Sort of a
Church is that, which has Articles againft Articles,
but to avoid Scandal dares not make them known ?
We have indeed too much Difference of Do6lrines
and Opinions among ourfelves ; but they belong to
private and particular Perfons, and were never for-
mally drawn into authentic and approved Adls. Oi
thefe let the Baptifts alone glor/ with their accu-
ftomed AfTurance and Pofitivenefs in their Opi-
nions.
Tajher therefore (hutting his Eyes againft the
Do6lrine of his Brethren, veres about, and gingerly
minces the Matter of Original Sin, as not relifhing
well to his Palate. Gibberifli and Jargon is what
he fays to the Point, becaufe the Proofs on which
my Argument was grounded he entirely waves,
and runs away from them like a Man affrighted ;
fo that I am bound to follow him by no Laws of
Difputation, or take any Notice of his Reveries.
For what wretched Stuff is it in him 'to talk of
our refleding on Cbrift's Undertaking, and God's
Goodnefs and Faithfulnefs in leaving the eternal
Happinefs of Infants in the Hands of carelefs and ^/
irreligious Parents with regard to Baptifm ; when
we never affirm the abfolute Neceffity of Baptifm to \
Salvation, but infift only on its ordinary and ne- If
ceflary Ufe, as a divine Mtditwt, and refer extraor-
dinary Cafes to God, who can difpenfe with his
own Inftitutions when we cannot, and fupply as he
pleafes the Defe<^s of Men ? Is not the Chriftian
Eda-
\
6± A REPLi c.
Education of Children neceflary to Salvation \ and
yet left in the Hands of Parents who may be care-
lefs and irreligious ? And was not Circumcifion left
in the Hands of Parents, and yet the Negledl of it
at the appointed Day precifely, threatened with
Excilion ?
He and his Pelagian Baptijls, who are the freelt
in the World to beflotv Heaven and God*s faving
Mercies on Mankind without any Covenant, Right,
and Title, and without Authority from God*sWord,
a$ ftridt Scripturifts as they pretend to be, may
come off well enough from what I am about to
remark : But how his Brethren, the Particular Bap-
tijlsy who have the rigid Decrees of abfolute, uncondi-
tional, and irrefpedive Reprobation running in their
Heads, will be able to clear themfelves from it, lean-
not forefee. One of thefe is Bavey of Leicejlery and
as I remember, (for his Book I have not by me)
he alfo has urged againft us what Tajber does here.
And is it not pleafant to hear a Man talk of our
fefledling cn God's Wifdom and Goodnefs, in leav-
ing the eternal Happinefs of Infants in the Hands
of carelefs and irreligious Parents with hegard to
their Baptifm, only as an ordinary Means of their
Salvation ; when he with his briftly Stoics, has by
God's eternal and immutable Decrees, clapp'd many
Millions of People, as well in Infancy as Adult
Years, under an abfolute Impoffibility of being
faved, or under a fatal NecefTity of being damn'd?
What alfo does it import to fay ; '^ NoUfe of
*^ Baptifm is found in Scripture to take off the Ef-
*' feds of Original Sin •, *' as both Gale and Ta/ber
do; when no fuch Sin, with the Epithet Or;^:>^/, is
mentioned at all in Scripture? Is it not fufficient
that God's Word teaches all pa(t Sins in general to
be remitted and wafhed away in Baptifm? What
Sins are therefore excepted from this Benefit, whe-
ther they be Actual or Original? Or what Warrant
have
T'^SH£i?'s Exceptions. 63
have Anabaptifts to make their Exceptions and Re-
itridions in Matter of Favour, where God himlllf
has made none? What to Hint and limit the Ex-
prefTions of his Grace, and the Virtue of his Ordi-
nances, without any Licence from his Mouth or
Hand? And what to deny that he will forgive Sins
of a more favourable Nature and Conflruc^tion, as
Original Sin is in refpe6t of Actual, where he freely
forgives Sins of a more heinous and provoking kind?
Friend Tajher^ do you and your Party take this
Liberty of retrenching God's Grace and Favour, if
you pleafe, as you can enlarge them alfo when you
will •, but if therein ye take more than is your Due,
beware of the Confequence, leall ye be found guilty
of having an evil Eye, when God's is good.
Gale^ ^ajher^ and others of the Tribe, contend
tliat Original Sin is not remitted in Baptifm, becaufe
theEffeds of it, as a ftrong Inclination to Sin, Pain, , ^
Sicknefs and Death, remain in baptized Perfons, '
Had they given this Reafon ; that there is no fuch >
a Sin at all tranfmitted to Adam's Pofterity, I think ^
they had given us dieir real Sentiments. And then
it will be an undeniable Confequence, what is not,
cannot be forgiven. Whence then come thofe Ef-
fedls? Not only from Original, but alfo from Adu-
al Sins, either as their natural Produds, or judicial
Punifhments •, and Itill they remain as well in bap-
tized, as in unbaptized Perfons. What then mud
be the Conclufion, but that no Sins at all, whether
A(ftual or Original, are remitted in Baptifm, be-
caufe all the Etfefts of Sin flill remain after Bap-
tifm, and that not only in thofe who are baptized
in Infancy, but in riper Years : And fo we have
brought Matters to a fine Pafs: But, as I conceive, /
the true Cafe is this-, that Guilt may be remitted, V
and the reigning Power of Sin broken , though »
fome temporal Etfedls of Sin remain,
Elfe
/
/
64 A REPLT to
Elfe what fhall we think of Chrift's Redemption ?
Every where it is reprefented, to be our Deliverance
from Sin in its Dominion, Punifliments and Effects.
For thefe Ends he fhed his precious Blood, and
offered himfelf an expiatory Sacrifice on the Crofs.
But it feems we are not all redeemed and delivered
by his Death. Why ? Becaufe all the Effedls of Sin
remain in baptized and unbaptized *, who have (till a
ftrong Inclination to Sin, and are fubjedl to Pain,
Sicknefs and Death, notwithftanding Chrift^s Re-
demption. O merciful God ! Whither will fuch Do-
<5lrines as thefe lead us ? But if Chrifl's Redem-
ption, or bare Undertaking, once took off thefe
Effeds of Original Sin, and they are charged afrefh
on baptized Infants, I will never baptize an Infant
, more, by reafon I will not do him fo great a Mif-
1 chief.
Again 'Ta/ber, p. 42. to fhew his Dexterity in a
Difpute, pretends artfully to turn my Words againft
myfelf •, but his Skill at that will fail him entirely,
till he can difprove my Scripture Arguments for
baptizing Infants *, and this defies the Power of him
and all his Affociates.
The Ahraha77iical Model and Platform he next
mentions, was not fuppofed by me, but unanfwer-
ably proved, while Cbrift's Variation from it in the
Subjedls of Baptifm, is precarioufly fuggefted, and
never was, nor can be proved. "Whether our Lord
I having CommilTion from the Fatjier, might make
\ Alteration in thofe Subje6fs without Unfaithfulnefs,
n is not queftion'd ; but whether he undertaking to
i declare and execute his Father's Will, if fuch Alte-
ration had been made, had not been fo fiithful to
his own Truft, and kind to thofe whom he came to
teach, as to fignify the fame in plain Language ;
and not put us to the Hardfliip of deducing it by
ftrain'd and unreafonable Confequences, as thcBap'
tijls doj while they argue from the Adult to the
Cafe
TJSHER'$ Exceptions. 65
Cale of Infants *, which as it is abfurd in them, lb
1 fliJl Uy it is an odd Method of repealing cxprefs
Laws, of revoking old Charters, and divelling Pco- (
pie of valuable Privileges, that were not only of •. y
immemorial Prefcription , but very near of two V
thoufmd Years Pofiefiion and Continuance. This
takes out the Sting and Venom of Tajher's^ fcurvy
Infinuation -, that we are inclinable to accufe Chrijl
of Unfiichfulnefs, which was purpofely laid on a
wrong Bafe, that he might drag it in by Head and
Shoulders.
Alio the Advantage gain'd by my Acknowledg-
ment, tint Infants were not in our Saviour's Thought,
but only the Adult, when he commanded. Go teach
nil Nations^ &c. M?//. xxviii. 19. is pure Imagina-
tion. For what I intended in that, was plainly to
break the Force of the Argument raifed from thence ^
againft baptizing Infants; becaufe if in that pre-
tended CommifTion for Baptifm, his Thoughts were
only, or diredly at leafl, upon the Adult, he could
not think of excluding Infants, whofe Right to Bap-
tifm depends on other Grounds : Tho' withal, ac-
cording to the Laws of Profelytifni from Abraham''^
Days, Infants came within the Church and Cove-
nant by the proper Ordinance, under Covert of their
Parents Wings, if I may fo fpeak ^ upon which
Account this Text might be urged in Favour of
their Baptifm. But this is not the proper original
CommifTion for baptizing, that being ifTued out
fome Years before, when the Difciples began to
baptize by Chrift's Command : And fo it can be
only an Extent of it in the Execution from the
Jews to the Gentile World -, as is own'd by D'An- ^
vers^ p,42' Therefore mull this Text at Icaft ftand ]/
neuter and unconcern'd, becaufe if it makes notiiing /
for the Baptifm of Infants, it can make nothing a-
gainft it by my Account.
F Tajher
66 A AEPLT to
'Tajher overlooking all my other Proofs for In-
fant Baptifm, makes his lall Effort in alTailing my
Argument drawn in its Behalf from i Cor.x. i, 2.
where he affirms •, " That I have evidently pervert-
" ed the Words and Senfe of the Apoftle in that
«' Paffage, ^.43." And his firft Proof of it is;
«« That the Apoftle fpeaks not a Word of the Jf-
^' raelites being made Difciples to Mofes in that Bap-
" tifm." What then can be meant by their believ-
ing Mofes on that Tranfiftion ? And what by their
\ being baptized unto Mofes in the Cloud and in the
Sea ? If this does not fignify their being made his
Difciples, what elfe can it fignify ? For fure the
Words are not bare and empty Sounds without any
Senfe : We read in St. Paul*^ Epiftles of People's
being baptized into Chriji -^ and if my Antagonifb
does not undcrftand the Importance of that Ex-
prefTion, I will relieve his Ignorance by the Com-
ments of Dr. Gale^ who, Leit.YW. p. 272. has thefe
Defcants on it : '' To be baptized in the Name of
*' Chrift^ is explain'd Rom.Yi. 3. by being baptized
<' into Chrift^ and into his Deaths and Gal. iii. 27.
*' by putting on Chrift : All which muft needs imply
*' a ProfelTion of Faith in Chrift^ and his Death,
*' into which they were baptized, as all the Ancients
*' underftood it." And this, as he admits before
in the lame Paragraph, is to be made Chrijl's Difci-
ples. And therefore, fmce the Scripture lays on
that Occafion, they believed Mofes, and were baptized
tinto him in the Cloud and in the Sea, I Ihall conclude
in Spite of Nonfenfe, they were made Mofes^s Di-
fciples by that Baptifm.
The other Proof is to this Effed ; " That the
*' Example of the Ifraeliies is prefs'd only in the
*' Negative Senfe, of avoiding their evil Deeds, as
*' is the Example of W^w and Gcw^rr^Z? in St.7//i^i
^' but not in the Affirmative Senfe, to enforce us
to do what the IfradUcs did.'* I grant the Apoftle
urged
4(
rjSHEr:s Exceptions. 67
lirgcd that in [Xtrcicular, ic bv'uv^ wluir w^b ncceiuiy
for his prcfc-nt Purpoie, which was to 'i.ccr the Co-
rintbians from Sin ; they and their httk Children*
too, as I am perfuaded, being baptized already ; fo
that there was tlien no Need to prefs them In particu-
lar to t!ie Obiervanceot that Sacrament. But bi;piiz'd
were the Hebrews^ both Male and Feniale, old and
young, unio Mofe 5 m the Cloufi and in the Sea;
and by that Atft they fell into the Relation of nis
Difcipies, or no Body can tell w!iat the Expreflioa
means. This in itlelf was a good and commend-
able A6b, and 1 know no more Sin, but rather Duly,
in following good Examples, when they arc pro-
posed unto us with Approbation, as here it is done,
than in avoiding bad ones. Good as well as Evil, is
fpoken of the Hebrews here, and fet before us as
done with Praife and good Liking -, but in St. Jude
no Mention of Good at all, but of Evil 'alone, in
the Men of Sodo?n and Gomorrah \ fo that thefe two
Examples do not quadrate, nor run parallel; and
confequently, v;here Good and Evil are equally re-
corded of the fame Perfons, and propofed unco us,
I conceive we may fafely take the Good for our Pat-
tern, as we are bound to decline the Evil.
But if this will not give Content, I lliall once more
turn ^aJJjsr over to Dr. Gale^ and fee how he will
gainfay that Authority. For the Do61:or fays, Let,
X. -p.o^^i. " That the Apoftle St. Paul makes the
*' Baptifn to Mofes in the Cloud and in the Sea,
'* parallel to our Baptifm." Does Tajher knew
what a Parallel is? Among the Mailers of Science,
it was originally a Line which in Point of Diftance
runs exacflly even, or equal with another Line.
Thence the Term has been tranflated to lignify and
exprcfs a pundhial Agreement, Equality, or Corre-
fpondence between Things and Things. If there-
fore that Baptifm unto Mofes was a Parallel to our
Baptifm, and all the Hebrew Infants were certainly
F 2 baptized
/
68 A RE P LT to
baptized unto Mofes in the Cloud and in the Sea, I
think it will inevitably follow from hence, that our
Infants alfo ihould be baptized unto Chrifi \ or elfe
where is the Parallel, or exad Agreement between
the two Baprifms? Wherefore, alas again for the
unhappy Docftor ! that he fhould evidently pervert
the Scripture, by making the Baptifm to Mofcs im-
ply Difciplefnip in the Account he has given of the
Phrafe, and by making it a Parallel to the Chriftian
/ Baptifm. Flowever, to me it muft be fome Com-
I fort, that I am not fmgular in my Calamity •, but
I have in this and feveral other Cafes the ableft Cham-
I pion of our Adverlaries to keep me Company, and
bear me out. When the Dodor and I are fo far
good Friends, what Pity is it we fliould ever quar-
rel, as I doubt we Ihall before we have done ?
In the Entrance of my Book I obferved, that the
Mode of adminifbring Baptifm ought to be no Ground
of a Difpute, or Separation -, bccaufe our Church,
upon a certain Condition, commands Dipping, and
prefers it to Affufion of Water •, not to Sprinkling
or Afperfion, which is none of her Order, and as I
humbly conceive fliould not be praclifed. To this
my Antagonift, p. 48. like a cunning Sophiiler, re-
plies by refle^ing on our Pradiice and Opinion, not
by denying diredly either my Allegation, or my In-
ference ; and withal fiys, " This Alteration in our
*' fixed Method would be only occafional." As if
we were fo mighty fond of their Company in our
Communion, as to prevaricate egregioufly in facred
things, and lay Snares to trepan their Souls. Whereas
our Rubric is exprefs for Dipping, when that is certi-
fied to be fafe and practicable j as the molt eminent
Phyficiansnowafiirmit is, and recommend it much as
good for the Health of weakly Infants. So that if any
demand this Method at our Hands, th^ere is never a
Minifter in our Church can refufe it, except he will
run the rifque of Cenfure for difobcying the Church's
i Orders.
TJSHER's Exceptions. 69
Orders. And is Immeifion now like ro be only an
ocaifional Practice, when iic every Body's Pleafure
and Demand it mall: be conllanc?
But we make the Mode of Adminiftration to be a
thing indifferent, and cliange at Pleafure the Form
of Gofpcl-Inftitutions ; therefore with us they can-
not communicate. What is that to them how we
think or a6l, lb long as tliey may have their own
way, and think it neceiliiry ? Will thefe ilrenuous
Advocates for Liberty ereCl an Inquifition over our
Confciences, and make us ftand accountable at their
Tribunal for our very Thoughts and Opinions ? Nei-
ther are we bound to account to them, or they to
God, for our Pra6lices either, except they were the
Overfeers and Guardians of our Souls.
The Cafe in hand is plainly thus : The Lawful-
ncfs of baptizing Infants we can extort and force
from them by good Arguments, let them do their
utmofl. Then with refped to Baptifm, the only
thing that keeps the Breacii open, is the manner of
its Adminiftration, either by Immerfion or Afflifion.
According to our Church's Rule, they may among
us conftantly have their own Mode, and their own
Thoughts ; but by no means fhall we be permitted
to have ours, but they will ftill ftand aloof, and take
Offence both at our Sentiment and our Pradlice *, as
if they did learn this Stiffnefs and Crofs-Purpofe
from St. Paul's Difcourfe, Ro7n. xiv. and elfewhere.
And are not thefe peaceable Separatifts indeed, who
tho' they fhould have their own Will and Way, will
not fuffer us to have our own, but are refolved to
maintain the Quarrel, and never be reconcileJ ? For
which end they have now, by T^ajher^ Pen, muiler'd
up many other vain and ill-ftated Exceptions againft
a Union, which I fhall not trouble my Head about ;
for I never wrote with a Profpecft of converting them,
but of bafRing and confounding them in their Opi-
nion concerning Infant-Baptifm.
F 3 Xij
y
yo A REPLY to.
In my Book, p, i^i. I framed an Argument for In-
fant-Baptifm out of A^fsxv. lo. where I pleaded
that the Infints of Chriftian Parents are called
Cbrifl^s Difciplcs, and confequently were baptized.
To this Argument what I fhall here add, may pro-
bably give fome firther Strength or Evidence. Cer-
tain it is from J^sxx'i. 21. that the Male Children
of converted Jews were circumcifed by the Allow-
ance of the ApolUes : and we know thofe converted
Jews were ftrong for circumcifing the Children of
converted Gentiles alfu •, at leafc till the Jeriijalem Sy-
nod determin<.d that Controv^erfy. As therefore in
former Times as high up as Abraham's D.ays, when-
ever the Fathers were circumcifed, it was the Law
and Pra61:ice to circumcife tlie Children too •, fo
may we rationally infer, that in the Apoftles Days,
when the Parents were baptizr^JI, it was the Cuilom.
alfo to baptize the Children, unlefs an cxprefs Pro-
hibition had intervened. For why Ihould the Apo-
flies be concerned in what was done to thofe Chil-
dren, if they had no Relation to Chriil, as Difci-
plcs and Members of his Body ? They meddled not
with thofe that were without the Church, except
only to convert them by Inilrudiion and Miracles,
which could have no Effect on Children at the Age of
their Circumcifion. If therefore the Infants of con-
verted Jevjs or Gentiles belonged not at ail to Cbrift^
as his Difciples, why fnould the Apoflles regard it,
whether they were circumcifed or not ; or how,
with refped to that, they were treated of their
Parents ?
They knew Circumcifion to be nothing, becaufe
it was then de jure aboliflied, and could never hurt
thofe that were out of the Church, nor hinder the
Converfion of adult Children unto Cbrifl •, and then
Baptifm wafh'd off all former Blots, even thofe of
Circumcifion, if any it had, as it did in converted
JParcnts. Suppofe we therefore thofe Infants were
TASHER's Exceptions. 71
none of CbrijVs Difciples, nor defigncd to be till
they came of Age to chufe and a6l for themfelves j
to Cbrill they were perfect Strangers, as being out
of his Church and Covenant: Then the Concern the
Apoflles had about their Circumcifion, feems to me
no lefs abfurd and impertinent, than [^ our Britijh
Government fhould intermeddle with the national
Affairs of the Chinefe^ or concern itfelf with what
Rites and Ceremonies they might ufc about their
Children-
The Apoflles Office was to make Difciples unto
Chrift^ and not unto Mo/es *, nor had they any thing
to do with the legal Ordinances, but to declare their
Celllition. As therefore they knew Circumcifion to
be abolifhed, and of Right no longer in force •, fo
they taught it carefully to Jews and Gentiles, and
endeavoured to convince them it was out of date.
But we no where read, they ever taught that the In-
fants of converted Jews or Gentiles fliould not be
baptized. Why then fhould they all keep fuch a
mighty Buflle about an antiquated Ceremony, and
never open their Mouths in behalf of Baptifm for
their Children, which Chrifi had fubfliruted in the
room of Circumcifion, and made the covenanting
Ordinance, and initiatory Ceremony to Difciplefhip ?
The Jews were always ftrong for Ceremonies, and
very tenacious of their old Cuftoms, particularly of
Circumcifion -, and had they no Regard at all for
Baptifm, the new Ceremony of their Lord's Ap-
pointment to enter Difciples into his Church, but
tamely fuffer'd their Children to go unbaptizM, and
the Children of converted Gentiles to have neither
Baptifm nor Circumcifion ? Efpecially when to bap-
tize Profelytes and their Infants had been a former
Pradicc in their Church. All which confider'd, 'tis
hardly credible they would keep fuch a flir about
Circumcifion for their Children, and be v/hoIJy filent
on all Occafions about their Baptifm, in cafe they
F 4 faw
k
72 A REPLT to
fa\7 mem go unbapciz'd, and want the necefTary Or-
dinance of Chrift\ Inftitution to make them Chri-
ftians, or his Difciples ; but as a profane and unholy
Seed they were left entirely out of his Church.
Could I really dive into the 5^//f/?j Sentiments by
their Exprefiions, I have long fince thought I could
run 'em down into pure Deifm, or natural Religion,
and charge it juftiy at their Door. However I fhall
make a flight EiTay upon it, and leave the farther
Profecution of it to thofe who have belter Abili-
ties and a deeper Penetration bf Thought than I
have.
Taught we are in the holy Gofpel, That Salva-
tion was formerly of the Jews \ which implies a
Denial of it to other Nations : That Chrift is the
Saviour of his Body, the Church \ and nothing elfe
can the Head in that Relation fave : That therefore
to the Church they are added, who fliall be laved ;
as if out of the Church there was no Salvation, as
the antient Fathers taught with one Confent: That
' he who has Chrift^ has Life *, but he that has not
Chrift^ has not Life: And, That the Gentiles vJtxt
without Chrijl^ as being Aliens from the Common-
wealth of 7/;W, and Strangers to the Covenants of
Promife, having no Hope, and being without God
in the World. All which appropriates Salvation
to the Church and Covenant, and makes them at
lead to be the neceliliry Mediums to it in common
Account : So that thofe Perfons can have no appa-
rent Right, if any at all, to God's faving Mercy,
who are not vifibly within the Church and Cove-
nant. For none can claim the Privileges of a Cor-
poration, or of any regular Society, nor without
manifeft Ufurpation feize them into their Hands,
who are not acknowledged Members of the Cor-
poration.
Neverthelefs, from Tajher and his Companions
we learn a very different; fort of Do^lrine. To the
Scripture
T'ASHERs Exceptions. 73
Scripture Texts that confine Salvation to the Church,
tiiey anfwer nothing, tho' I gave them a fair Chal-
lenge : But overlooking them, they run out into
fuch a wide Latitude, as attributes Salvation as well
to Infidels as Believers *, tho' Chr'ift clearly teaches
in feveral Places, That they who believe not on him
/hall he condemn\l^ and have not Life. But by thefe
Gentlemen, not only all unbaptiz'd Infants are un-
diftinguilhedly (lived, but Heathens too j provided,
as I fuppofe, fince they exprefs it not, they follow
the Laws of Morality and natural Religion. For
thus we are inflru6lcd by thefe oracular Guides :
" The Eledlion of Grace, and the Favour of God,
" were not confined to the Ahraha7nical Covenant,
" as it was fign*d by Circumcifion ; but the Moa-
*' bites and Ammonites (and by as good a Title all
other Nations) " tho' uncircumcifed, belonged to
'' that Eledion : and both Circumcifion and Bap-
" tifm are nothing but as they are commanded."
Mere ufelefs Ceremonies therefore, that might make
an external Diflin6lion, but affeded not the fpiri-
tual and eternal State of Mankind, and brought no
Advantage but that of pure Obedience to an idle
Rite !
And for Proof of this Dodlrine, thefe Texts are
alleg'd, to fliew that Chriji's righteous Undertaking
alone has freed Infants from the condemning EfTedts
of original Sin ; and in that refped: has put all the
World upon the level. " For it is the pofitive
" Declaration of the Lord by the Prophet, that
" the Son Jhall not bear the Iniquity of the Father ^
" but the Soul that finneth fhall die. And St. Paul
" faith. As by the Offence of oyie^ the Judgment came
" upon all Men to Condemnation j even folby the Righ^
'' teoufnefs of one., the Fi^ee-Gift came upon all Men to
" Jiifification of Life. And, As in Adam all die^
*' even fo in Chrifl fhall all be made alive. ^^ Thus
J. Tafher, Davey chimes in with him j and fe-
veral
74 A REPLT fo
veral Strokes tending this way may be found in
Dr. Gale,
Concerning th . firft Text here produced, let it
/ be confider'd. That not original, but adtual Sin ;
/ not eternal, but temporal Puniihments, are there
intended : rr. evidently appears from the Orcafion of
God's Diclarauon, and the reft of the Difcourfe in
the whole Chapcer. What then is this to the Pur«
pofe ? For if only the temporal Effedls of Sin, and
this a6lual, are fpo!:en of hire ; and thefe, as we
are told, do itili remain in baptizM and unbaptized
Perfons : how does it appear hereby, that Chnjfs
Undertaking has freed Infants from the condemning
Effecfts of original Sin, or indeed from any Effedls
of Sin all ? Befide, this Promife of God •, The Son
/hall not hear the Iniquity of the Father^ was given to
none but the Houfe of Ifrael^ and that only as a
Rule of Procedure for the time to come *, and there-
fore had been no Rule for the time paft'. For thus
the Words do run : As 1 live^ faith the Lord God^
ye Jhall not have Occajion any more to nfe this Proverb
in Ifraely Ezek. xviii. 3. which intimates plainly e-
nough, that they had Occafion formerly to ufe that
Proverb about the four Grapes, but fhould have
none thereafter. This Rule therefore was not the
conftant Tenour of God's Difpenfations, even to
the Houfe of Ifrael ♦, and how can it be fo to all
Nations, as it is now extended and applied ? Like-
wife the liiirdText fays nothing of original Sin, but
of taiipoi;.! Death •, which is one of its Effcdts by
God's ju Ucial A(5l, and ftill remains.
Hib Quotation from Ro?n.v. proves indeed Chrijl's
P.edemptlon to be univerlal in its Defign, but not
ir its A pplication ; becaufe in Order to this feveral
Coii^-itions are made requifite -, fo that Chrifl's righ-
teo.^', Undei taking will not perfect the Work of
"V Salvation witliout Compliance witli 1 erms on our
..J^^ Side;
TJSHER's Exceptions. 7s
Side ; and to teach othcrwile ii> very mw and dange-
rous Do(5lrine.
F'or his Scripture Texts in his extravagant Ac-
ceptation, will prove abundantly more than they
are alledged for •, even that all A dual Sins, no Icis
than Original, are remitted by the bare Undertaking
of our Lord. For that Propofition of St. Pritd con-
cerning Juftification by Chrift's Righteoufnefs, and
the relt of that kind, are general and unlimited,
reaching indifcriminately to all Sins and Perfons-,
and fo is the Reitauration to Life. Are all thefe
Sins remitted, and all thefe Perfons faved, purely
by virtue of CbrijVs Undertaking ? St. Pauly Rom,
V. 12. fpeaks indeed of Original Sin, as introducing
Death on all Mankind, through one Man's Offence •,
but from thence he proceeds to oppofe unto him
another Man, and to aifert the Univerfality of Re- {
demption b, J ejus Cbrift \ a Do6lrine wherein all
Mankind are equally concerned, according to the
Intention of redeeming Grace •, but he never meant
that they are effe6lually redeemed and faved, with- y»
out Conditions on their Part. Yet ^'ajljei^'^s loofe
and wild Way of Reafoning, holds good for the
Remiffion of ail Sins, and the Salvation of all Souls
alike, by ChrijVs fole Undertaking, without any-
farther Care about the Application: So that Adult
Perfons ftand on the fame Level with Infants for
thofe Favovirs. And have we not here a fair Plan
and Gioundwork for all Latitudlnarian Projedors
to build upon.'*
Whereas Pardon of Sin, and eternal Salvation in
Heaven, proceeding purely from an A61 of Grace,
and being due to no living Soul, but as a free Gift
in the Way of Covenant ; God might reftrain Par-
don and Salvation prtcifcly to that Covenant, and
bar all Perfons whatfoever from thofe Benefits, who
on his own Terms come not within its Bounds and
J^recinfts. And fure we are from his own Word,
that
76 A REPLT u
that he has adually done it, ever fince he gave that
Covenant to Abraham^ and the Chriftian Church ;
extraordinary Cafes and Prerogative Grace always
excepted. As clear and flrong an Inclofure in hu-
man Appearance, has he made thereby of faving
Grace to the Church- and Covenant, as any Charter
on Earth has made of Corporation Privileges to its
own Members. And therefore as God has the fole
Right to judge thofe that are without, fo I am fure
our Adverfaries have no Authority to vote them at
their Pleafure into Heaven.
Neverthelefs out of this blefied Inclofure, like the
Garden of Eden^ they would lead us about into a
wild Defert, to feek for God's Favour and eternal
Salvation in an uncovenanted Way among Moahites^
Ammonites^ and a Rabble of uncircumcifed or un-
baptized Heathens : But I am not in the Humour to
follow their Steps, and take thefe Excurfions and
Exorbitances, feeing I have a much furer and fhort-
er Way to Heaven in the Church of Chrift.
However, if Salvation may be fo eafily obtained
among the Gentiles, I fhall affume the Boldnefs to
afk our Antagonifts a few proper Queftions. Where-
fore then was Revealed Religion given us ? Is it not
vain and fuperfluous, if Mankind may be faved
without it, as well as with it ? And might not the
Gofpel upon this Suppofition, have been as well
fpar'd as publifh'd, and all of us left to the Light
of Nature ?
Anfwcred it may be, that fmce it is given and
promulgated, we are bound in Duty to believe its
Doctrines, to obey its Precepts, and to obferve its
Ordinances, or we fiiall not be faved. Granted;
and yet in cafe it had not been given, we had been
bound to no fuch Duties, beude the Moral, and to
pradife them had fufficed to our Salvation, as it
does in the honeft and religious Heathens. For
God we might know by the Light of Nature, Rom.
i. ^93
TASHERs Exceptions. f^
i. 19, 20. and our Duty too wc might know and
pradtile, fo as to be accepted to eternal Life, like
the Aloahites and Ammonites^ and other Nations ;
therefore no Need of Gofpel Light to fave our
Souls.
But by the Gofpel Charter we have far greater
Alfillances, Encouragements and Obligations to a
holy Life than we could otherwife have. Granted
alfo •, but withal we have fir greater Duty and hard-
er Tafks upon our Hands, while an Evangelical
Life is carried up to a much higher Perfedion than
the Heathen Morality, and for the Gofpel's Sake
we are often expofed to forer Sufferings, and ob-
liged to more Self-denials and Mortitications •, which
are Hardfhips that may counter-ballance thofe Af-
fiftances and Encouragements. Therefore no Ad-
vantage yet from Revealed Religion , feeing the
Heathens might perform the Duties incumbent on
them, as we do ours, and ftand as fair for everlaft-
ing Life. For the Light of Reafon, the Powers of
Nature, and God's common providential Favours,
were full enough for their Purpofe, and Gofpel
Grace is no more for ours. How they might have
improved in the Knowledge of God and Duty, and
in the Practice of Virtue and Piety, may be feen
by the Writings of Plato^ Cicero^ and other Philo-
fopners, v/ho lived before our Saviour's Time, and
had no Help from the Gofpel, or Revealed Re-
ligion.
Alledged alfo it m?.y be, that the Gofpel Rules
are extremely well calculated for the Ends of Civil
Society, and thereby do exalt us to a mofl virtuous
and happy Life on Earth. Granted ftill ; was noc
an Evangelical Life attended with its peculiar Crof-
fes. Trials, and Difficulties •, and did not true Mo-
rality do the fame. Norjdoes this prove any more,
than that the Gofpel is calculated for a happy poli-
tical Life in this World \ not that ic is necelTary
for
K
A REPLT to
for the Attainnicnc of eternal Life in Heaven, v/hkli
our Antagonifts freely communicate unto Infidels.
Under a great Millake I therefore am^ if in the
Refult and Ifliie their Principles do not direclly
tend to pure Deifm, or Natural Religion. I am
not pofitive, and do offer this only as a bare Ellay
of what feems to me to be the Truth : And if from
this Attempt they can handfomely acquit themfelves
I fhall be well fatisfied* But if that they cannot do,
wherefore is all this Pother made about a fingle Or-
dinance of our holy Religion, when they themfelves
in my Eftimation, make the whole Syftem of it ufe-
lefs and unneceflary to its principal End, eternal
Life ? For fuppofe they will allow, that Chrift un-
dertook the Expiation of our Sins : Then their Judg-
ment is, as their Averment and Scripture Allega-
tions in their Senfe import, that his Undertaking
alone is fufficient to free us from the Effects of Sin :
Nor is there any Need of notifying it to any body,.
or of binding Men up to fuch Conditions, as Faith,
Ordinances, and pure Evangelical Duties, any more
than Heathens, who never heard of Chrift or his
Gofpel ; and yet are equally faved with the belt of
Chriflians by virtue of that fole Undertaking, if
they walk agreeably to their Rule, the Law of Na*
ture. And this we may learn from Dr. Gale alfo j
who cenfures and rejects his Adverfary's Doctrine
as uncharitable, in faying •, " That the only Way,
\ *' at leaft the only known and ordinary Way, to
\'^ the Kingdom of Glory, is by being of Chillis
«' Church-," Lctt.Xl. p. 411,412. The Dodoi^
therefore muft know another ordinary Way to Hea-
ven, or to the Kingdom of Glory, for People that
are out of the Church. And " an innocent and
*' moft exad Man in all Things elfe, mull not be'
*' barr'd of Salvation -, only tor want of a Cere-''
**• mony, (that is, a baptifmal A^imifFion into the
•' Church) which he is utterly a Stranger to, and
" can't
TJSHER^s Exceptions. 79
*' can't atLiin. And he is fure that neither the
•* Scriptures, nor the Light of Nature, teach any
*' fuch dreadful Dod:rines.'* Ibid, As for the Light
of Nature, he may take it to himfclf, and his be*
loved Deilb •, but I have fhewed already, that the
Scriptures do not talk in the Dodor's Language,
any more than the Primitive Fathers *, out of whom
both together his Adverfary learn'd this charitable
Doftrine, as 'tis call'd ironically.
Now can I not underftand for my Life, what thh
Church of Chrift^ and the being within it, can at all
fignify ; fince the Doctor knows another ordinary
Way to the Kingdom of Glcry for all innocent and
exadl Livers by the Law of Nature ; for fuch Li-
vers the Doctor it feems can eafily find ; or elfe
they have not an ordinary Way to Heaven. Be
gone therefore, infignificant Church, with thy idle
Ceremonies *, for Men can be ordinarily faved with-
out thee, as well as in thee, as we are fure by the
Scriptures and the Light of Nature. To what Pur-
pofe did Chrift take fo much Pains in preaching thy
Do(5lrines, and confirming them by Miracles, and
his own Death ? And wherefore did his Apoftles
throw away all their Labours, Sufferings, and their
very Lives, in Behalf of a Church and Gofpel that
are utterly needlefs to Salvation, there being another
ordinary Way of attahiing that for honeil Infi-
dels?
Neverthelefs thefe Gentlemen, who are fo cour-
teous and charitable in faving Heathens, muft not
be allowed their extravagant LengtJis, but be clofely
kept to their own Principles. The Difcourfe be-
tween us concerns Revealed and Inftitutcd Religion ;
fuch [as the whole CEconomy of the Gofpel is, when
confidered as a Scheme of Dodlrines, Precepts and
Theology diftin6l from all others. Into the com-
mon Rules of Reafon, Equity, and the natural No-
tions they may conceive of God, they muft not
therefore
8o A REPLY to
therefore be permitted to run in raifing and form*
ing tiieir Arguments for Men's Salvation. P>om
this Liberty they bar others, who are not fo ftiff
and hide- bound as themfelves, but pin them fafl
down to Scripture Authority. To their own Boun-
daries let them alfo be flridlly confined, and we
fhall foon fee how well they can prove the Salvation
of Infidels and unbaptized Pcrfons, old and young,
by the facrcd Records \ or elfe we may demand
their Warrant for giving God's covenanted Privi-
leges to his Church, to Heathens and Unbelievers \
and fo making a Common of his facredlnclofures.
Long have 1 been defirous to fhake Hands and
bid Farewel to J. 'Tajher •, but there is fomething
fo clammy and glutinous in his Company, as has
obliged me to cleave almofl infeparably to him
hitherto •, nor can I yet quit his Society without a
hearty Salutation at our parting. This is occa-
fioned by fome choice Exprelfions he has been
pleafed to drop about Original Sin, p. 42. where he
thus declares his Mind : '' That it is not Baptifm,
'' but the righteous Undertaking of our 'Lovdjefus
<' Chrift^ that takes off the Effeds of Original Sin,
*' or the condemning Power thereof, whatever
*' it is."
Poor Man ! if he be at a Lofs for that, I can
eafily help him out •, for if it be any Thing at all in
his Efteem, it is the condemning Power of Original
Sin •, than which plainer Language can be hardly
ufed, nor more cafy to be underftood. Somewhat
lower in the fime Page, fays he, '' Let the Effeds
" of Original Sin be what they will." Before they
were whatever they were, and now they may be
whatever they will. Again •, " Whatever is the
*' Condition of Man in the Fall." Still in the
Dark, and moft uncertain 1 And yet even here alfo
can I relieve his Ignorance •, becaufe Fallen Man,
q^uatentis Fallen, muft^be in a condcmn'd Condition,
proviled
tASIIER's Exceptions. 8t
provided Original Sin has a condemning Power.
Not to mention that juft before the Enedis of Ori-
ginal Sin were all contradted into one •, and fo a
Singular fwallowed up many Plurals: For wliy
ihould Accuracy of Speech be ufed concerning
I'hings that have no Exiftence? From all which it
appears but too evidently, that Tajher with the Ca-
bal of Friends, who join'd in the Compofure, or
Edition of his Book, have no Notions of Original
Sin, but what they learn'd in the School of Pela^ius
their great Grandfather.
For will they really allow Original Sin to have a
condemning Power, as this relates to another World ?
Then mull they allow it confident with all God's
glorious and gracious Attributes, to clap Mankind
under the Sentence of eternal Death for the iirit
Man's Offence. And if that they allow, then will
it follow, that God, if he pleafed, might keep them
for ever where he once laid them, without any Irri-
peachment of his Attributes. Or if a Releafe or
Deliverance from thence he would vouchfafe them,
it will follow that he might redrain it to his owri
Terms and Conditions ; whereunto all Mankind are
bound to fubmit, or elfe go without the Benefit.
And what if one of thefe Terms fmce the Death of
his Son fliould be Chriftian Baptifm, to initiate them
into his Church and Covenant.^ Could they except
againft the Equity and Reafonablenefs of that Con-
dition? And if not, are they not all obliged to com-
ply therewith, whenever they can-, or tlk abide
where they were before.^ And will not this in Spice
of his Teeth infer that NecelTity of Chriftian Baptifm
which we hold, but Tajber and his Friends do ilifHy
implead ^
But fince he knows nothing of Original STin's con-
demning Power, what Effedls of that Sin were takeri
off by Cbriji's righteous Undertaking? None that
were eternal > for he could not take off that which
G mr^t
82 A REPLT fQ
never was. Did he thr^n take off the temporal Ef-
fedlsofSin? Not at all, for we are afiured in the
Paragraph aforegoing, that thefe remain and prevail
as well in baptized as unbaptized Perfons. So like-
wife Dr. Gale. And our own Senfes and Obfervation
alfure us alfo, that both thefe Sorts of Perfons have
flill but too llrong Inclinations to Sin, and are fub-
jedl to Pain, Sicknefs, and Death, which are acknow-
ledged to be the temporal Effects of Original Sin.
Well, my Friends, we have now at length brought
our Accounts to bear on a fair Foot. Original Sin
has no condemning Power, or eternal Effed: at all,
and its temporal Effects do ftill continue and pre-
vail in every Body, as they always did. No Effed;
therefore of that Sin, either in this or the next
World, is taken off by our Lord's righteous Under-
taking.
Mr. J, TaJJjer^ was I difcourfing with you Face
to Face, I fhould try your Metal by thefe or the
like Interrogatives. Do you own the condemning
Power, or everlafting Effedt of Original Sin? Not
a Word •, for you know not what thatPov/er is, and
it may for you be what it will, provided always it
be no proper condemning Power ; for this you will
never grant. Do you then own that it took off the
temporal Effects of that Sin ? Not a Word yet •, for
thefe Effects in their full Force do ftill remain in all
Perfons. \Vhat Effects therefore of Original Sin
has Cbrijl's Undertaking taken off? Or will you
make him to trine moft egregiouHy in his righteous
Undertaking, by doing in it juil nothing? Other-
wife come, name the Things, fpecify the Effeds
which it took off. What, not a Word ftill ? Why
do you hefitate ? Why do you hum and haw, as it
a Bur, or Choak-pear ftuck in your Throat ? But
gueffing at your Diftemper, I find I muft anfwer
for you, and eafe you of your Pain. Some kind ot
Spirit or other has put it in your Heart to fay one
Thing,
Thing, while you think another •, or rather feem to
fay it, when you really Hiy nothing •, on purpofc to
bubbl'j and amufc your Readers. And are you p.oc
alliamed of this double Dealing and illufory Con-
durt?
Adieu therefore for ever J. 'Tr.jljer \ for I can no
longer bear to keep you Company, lince I find you
not a plain and honeft Dealer : But take this along
with you in your Voyage -, that as you have difco-
vered yourlelf to have too much of the Free-thinker,
fo remember you have once in your Life met v/ith
a Free-fpeakcr -, who in Laconian Language has told
you your own, has turn'd your Infide outward, and
plainly fhewed what you are before the World.
THE
[84]
THE
DOCTRINE
AND
PRACTIC E
O F T H E
Primitive Church
CONCERNING
Infant-Baptism in the three firft
Centuries, Afferted and Vindicated againft
Dr.GALEs Exceptions.
AS I am fomewhat far advanced in Years,
and my Health of late very much im-
paired, fo I fhould here proceed no far-
ther in this Controverfy, did I not con-
ceive Hopes of doing Juftice to Ibme of thofe an-
tient Fathers, whom I apprehend Dr. Gale to have
wronged in their Teftimonies for Infant-Baptifm.
And if in this Undertaking 1 fliall fucceed according
to my Expectation, the Pra6tice of baptizing Infants
will appear to be Primitive and Apoftolical 5 and
then
The Doftrlne and Praftlce, (3c, 8^
then no juft Exceptions c\in lie againfl it : For if the
holy ApolUes and their immediate SuccelTors thought
them proper Siibjeds of Chriflian Baptifm, all our
Adverlaries Endeavours to dilqualify them, will fall
to the ground, and prove abortive.
In this Cafe Dr. Gale\ Conceflions about the firft
Fathers, which fhall be foon produc'd, are fufficient-
Jy large in our Favour. And indeed when the
Senfe of a Law is difputed by late Pofterity, there
cannot be a better Method taken to find out the
Truth, than to have Recourfe to thofe earlier Times
wherein the Law was given, and to thofe that fol-
lowed prefently after ; that we might learn what was
the Judgment and approved Practice of the Men
that lived in a manner under the Legiflator's Eye :
And what they then thought, and were allowed to
do in purfuance of it, muft be admitted for the true
and genuine Senfe of the Law. If therefore it can
be made appear, that the Primitive Church generally
pradlifed Infmt Baptifm, and the antient Fathers
believed the Pra6lice and Order to be apoftolical, the
Cafe will bear no reafonable Objedtions. For that
we will conclude to be the true Senfe of our Saviour's
Law concerning Baptifm, and it will be in vain
to criticize and cavil any longer about Words and
Terms.
It will be granted, that the Dodlor for Learning
was a leading Man among our Antagonifts, againfb
whofe Judgment and Authority in the prefent Con-
troverfy they cannot well except. Neceflary there-
fore it is in the Front of all, to know what his
Judgment was of the Fathers who lived in the three
firft Centuries after our Lord's Incarnation : But here
I doubt I fhall want an CEdipus to unfold his Rid-
dles, he feems to talk fo ambiguoufly and inconfif-
tently with himfelf. Sometimes he appears to give
fo great a Deference to their Knowledge and Inte-
grity, as if to them he would refer the Caufe, and
G 3 \hz
V
y
86 T'k Dodrine and Praftice of the.
be entirely determined by their Suffrages. At other
times he exprelTes himfelf fo much to their Difpa-
ragement, as if he was refolved utterly to rejed their
Evidence and Authority. But we will hear him
fpcak in his own Language.
In Let. II. p. ^6. he makes this fair and equitable
Propofa!, :: s proper to compofe our Differences, and
to eftablifh LJiiity and Concord on the Principles of
the firll Churches. " In order to this, it would be
*' requifite, and I think none can except againft it,
*' that fome fit Perfons were chofe on both Sides to
^' examine the Scriptures im.partially, and the Fa-
*' thers of the three firll Centuries, v/ho followed
" their great Mailer thro' Sufferings, and whole
"-' Writings are undoubtedly by far the befl Com-
'' mentary on the Sacred Books ; and with thefe
^ ' Helps to colled: from the Worcl of God the true
^' Dodrine and Difcipline of the Primitive Ca-
" tholick Church: And to what fliould be tlius
*' fincerely deduced, everv one fhould rcfolve to
*' conform without Referve. And I doubt not, if
"' a Union were endeavour'd on this Expedient, it
" would be accompli Ihed much more eafily than is
^^ imagined."
His Let, XL p. 395, q^<^6. exprelTes his Refent-
ment of Monf. Daille's and other Mens Condudl in
running down the Fathers, in thefe RcPieclions. *' It
*' is an ill Return for the great Lcffons and Exam-
'' pies of Piety they have given us, and for their
*^ having been fo inllrumentai in tranfmitting to us
^'^ the Knowledge of our moll Iioly Religion. And
*' there is yet a greater Evil attends this Method *,
*' for all the Abufes and Affronts put upon the Fa-
*' thers of the firll Centuries, do in the End refledl
*^ on Chrillianity itfelf, which thofe great Men have
^^ handed down, and which therefore mull needs be,
*' in fome degree, of but doubtful Authority, if it
,*' depends on infufficient Tellimony."
Primitive Church in Baptizing Infants. 87
And after he had fiid, ic would not be difficuli
to defend the Writiags of diofe Father:; from the Re-
proaches oi Bailie^ he thus fubjoins-, " I fliall thcrc-
" fore only fay, that in many Cafes the rcje6ling
" the Authority of the Fathers is a very wild Ex-
*' treme which Men are driven to, only becaufe
" they have nothing better to fay for thcmfelves,
" and cannot brook to fee their Opinions contra-
" dialed in their Writings.
" That the Fathers of the firft Churches were
'' honeil fiithful Men, and every way capable to
" acquaint us with the true Poilure of Affairs in
*' their own Churches and Times, and therefore are
*' to be depended on, as far as they relate Facls
" within their proper Cognizance, muft be allow'd
*' on all hands ; and I do not fee how their greatell
" Enemies can have the Face to deny it."
Thus far the Do6lor appears to be in our Intereft,
by fhewing himfelf a zealous Advocate for the Fa-
thers Writings, and approving both their Teilimo-
ny and their Doctrine: " For their Writings are
*' undoubtedly by far the bcfb Commentary on the
*' facred Books." Then muft they much excel the
Expofitlons of the novel Anabapiifts^ as well as ours.
But alas! how long will this good Humour conti-
nue ? And what Service will thefe bright Commen-
dations do us, when they come to be accommodated
to our prefent Controverfy ? I doubt no more than
bare Complements , for in the Paragraphs next fol-
lowing, to our great Mortification, v/e are enter-
tained with thefe melancholy Obfervations.
" The Fathers of the firfb Ages gave too many %
" Inflances of human Frailty, were Men fubjed to \
" the like PafTions with us \ and therefore no won- i
'' der they were fometimes in the Wrong. Nor
" was their Zeal for God's Honour always accor-
** ding to Knowledge ; whereby it came to pafs
^' that they adtually admitted feveral Errors, Ad-
G 4 ditions
,;^<^-»4
S8 I'he Doflrine andVr2iOi\ct of the
'' ditions, and Innovations into the Church •, fo that
" their Tellimony can only prove Fadl, and not
^' Right. And if they bore ever fo plain witnefs
" to the Baptifm of Infants, it might be ftill but
'-^ an Innovation, and not the Inflitution of Cbrift.^*
And afterwards hypothetically : " Could they be
'' guilty of fuch grofs Miflakcs, as Irencsus is
" thought to be about our Saviour's Age, their
^' Tefbimony is not worth a Rufli for Fa6ts either
^^ pad or prefent."
Particularly of their Zeal he affirms, '' That tho'
'' it might keep them from lofmg the chief thing
'' our Lord had commanded, it might however ex-
*' pofe them to the Inconveniency of fuperadding
" feveral things he never authorized." But if a-
mong thofe feveral things, we may fuppofe them to
I have admitted, or fuper-added Infant Baptifm, con-
I trary to our Lord's Inflitution, I cannot fee how
\ they loft not a chief thing of his ordaining, when,
^ as we are nov/ taught, they muft lofe his Church by
' .-. that Addition.
However, it is high time to look about us, and
enquire, Whei'e are we now.^* And what will be-
come of the unhappy Fathers? Are their Writings
undoubtedly by far the belt Commentary on the
Sacred Books, when with their Writings feveral In-
novations and Errors are interwoven } Or how fhall
we defend them againft the Reproaches of their
Enemies ? We vouch them to be honeft faithful
Men ; but did Bailie call them Knaves ? Or if he
did, will any Chriftian Soul call him an honeft Man
for fo doing ? For my part I cannot tell which is
worfe of thefe two Things ; To bear Teftimony to
Falfhood in Fadl •, or, To introduce Falflioods into
the Doctrine, and Corruptions into the Difcipline of
rhe Catholic Church : Since by thefe laft Ads they
muft falfify and betray that facred DepofUnm com-
mitted to their Charge and Cuftody, ^o oftei^ and
fo
FrimitheChurch in Baptizwg Infants. 89
fo zealoufly inculcated by St. Paul. But let us at-
tend the Do6lor in juftifying his Libel againll the
Fathers for admitting Innovations, and wicked Er-
rors too, into the Church •, as you fhall quickly per-
ceive by one of his Allegations. For two anticnt
Authorities, and no more, he produces for this /
purpofe ; in one of which he will be found defedive, /
as I believe i and in the other I am fure far from ^
honeft.
^ertuUian is the firfl: hcalledges *, and, as if that
Author was fcarce to be found, or in that Place hard
to be underflood, we are recommended to Rigaltius
for fomething at the Foot of the Page. The Paflige
referred to in TerttdUan is, Lib. dc Corona ^ cap. 3,
where we read of the Renunciation in Baptifm, the
trine Immerfion, and fome farther Refponfes : Of
the tailing of Milk and Honey, and Abilinence
from Baths all the Week after : Of receiving the
Eucharift from the Prefident's Hands alone : Of Ob-
lations for the Dead, and the annual Celebration of
their Birth-Days; (fo they then called the Days of
their Deceafe, or Martyrdoms :) Of the Unlaw-
fulnefs of Failing on the Lord's-Day, and Kneeling
on that Day in their Adorations ; the lafl of which
was a Privilege they enjoy'd every Day in the Week
between Eafter^ind IVhitfiintide : And, Of their fre-
quent CrofTings in the Forehead. Of thefe, and a
few fuch Ufages more, he affirms, They were not
commanded by any Law of Scripture, but intro-
duced by Tradition, and confirmed byCuftom.
In this Account only two Ufages may be fliocking
and oftenfive to fome Ears -, Oblations for the Dead,
and the frequent Croffings. But thofe Oblations
were not then defigned for MafTes to pray the Dead
cut of Purgatory ; of which thofe early Fathers
knew no more than fome modern Baptijl Scribblers,
who for Formality fake often fetch up their Names,
know of the Father's Works. For they believed
the
90 "The Dodruie and Praftice of the
the Souls cf holy Men departed to go immediately
into Paradife, their ble/Ted Receptacle ; and thofe
of Martyrs into th^ third Heaven. Charities there-
fore they only were, given in the Name of the De-
ceafed unto the Poor, or perhaps into the Church's
Treafury for their Ufe, where they really did good,
and would do the fame at this Day, if the fame U-
fage was in Pradice. And then for the CrofTings
in the Forehead, they were the Gloryingsof Chriftian
People in the Crofs of Chrift before Infidels, who had
them in Derifion for their Faith in a crucified Saviour :
And if there was any farther ufe of them, it was not
in thofe Days v/ithout a good Foundation. For if God
waspleafed then fometimes to exprefshis fingular Fa-
vours at the Ufe of a Crucifix, or its Sign, at the Mo-
numents of his Martyrs, or on fome other rare Occa-
fions, as Ecclefiafcical HifVory records, and as Cures
were wrought even by the Application of the Apo-
flles Handkerchiefs and Shadows, for the Confirma-
tion of his Religion, and the Support of his Ser-
vants under the Rage of Perfecution ; how does it
fellow that thcfe Operations, any more than others
that were extraordinary, muft be conftant and per-
petual, and at the Com.mand of every fhaveling
Prieil, or Conjurer in Divinity ? Or why fliould thofe
Infcrumcnts be made Objeds of our Adoration, any
more than the Brazen Serpent for its Cures in the
Wildernefs, and abundance of things befide ?
Wherefore let the Senfe and Intention of the Pri-
mitive Church in thofe Ufiges be rightly Hated and
underftood, and I affirm the Mofs will fooner grow
on our Adverfaries Heads than they can prove 'em
to be Popery or Corruptions. Matters diey were of
an indiiierent Nature, neither Good nor Evil in
themfelves, neither commanded nor forbidden, but
perfcdtly innocent and inoffenfive -, m which the
Church of God has always ufcd a Liberty of Dif-
cretion, and I believe will ufe it to the World's End,
maugrc
Primitive Church in Baptizing Infants. 9 1
imugre all Novcllifts aid flmtallic Reformers of
what they call Cliurch Abiifes. And ib no unlaw-
ful and corrupt Innovations yet in the Primitive
Church from this Authority of T'ertuUian.
The Doctor's other Authority is Uegefippus^ quo-
ted from Eiifdhius^ Hift, Lib. III. cap. 32. But I dare
boldly fly, that never was coarfer and fouler Work
made with any Author, than is hej-e done with He-
gefippiis. For we muft remember, that the Doctor's
Defign was to prove Innovation on the enrlicft Fa-
thers, and for this purpofe he produces the Telli-
mony o^ Hegefi-ppus -, why elfe Hiould he produce it
at all? Of them therefore, according to the Do6lor,
it muft be underftood. The Gr>ek Words he gives
us at the Bottom of the Page, mutilated or abridged \
yet not fo but their right Meaning may be eafily ta-
ken. That Defalcation is not therefore what I find
fault with, but his falfe Verfion and Mifipplica-
tion of the PalHige, which he thus tranflates. '•' The
*' Church continued all the Apoftles times a pure
<' Virgin and undefiled But when thofe' holy
*' Men were dead then Errors began to arife
'' thro' the Miftakes of other Teachers." We are
only concerned in the laft Claufe of the Citation,
where the G?'eek Expreflions run ; -Djvi/cavTcd lif? twv
Wc^ohSxcY.diKcov cl-TTccry.g. Which I render thus •, " Then
" the Society took the Beginning of wicked Error
" thro' the Fraud of flilfe Teachers.'*
In what Lexicon^ or approved Greek Author, did
Dr. Gale find that diruTn fignifies pure Miilake,
which is owing to Weakncfs of Underftanding -, and
not always Fraud or Deceit, which implies Defign
and Pravity of Will. The Word cv^a-cig has a large
Extent of Signiftcation, and may here import So-
ciety, AfTembly, Body, Syftem, Faction, and the
like-, and fo will comprehend the Cabals and Junto's
pf peflilent Hereticks, with whom the Church was
only
gz The Dodlrine ^;/^ Pradice of the
only engag'd in the way of Oppofition. By rendring
iTi^o^JoccKGcAuv^ Other Teachers, he regarded the
bare Etymology of the Word, and tranfiated it in
ambiguous Term.': : I wilh it was not dengiiedly to
give room for Miftake, while, by other Teachers,
the Reader may underlland any Teachers bef.de the
Apoftles, even thcfe of the Catholic Churcli. But
when he gave us Errors without the Adjective dUis
in Hegefippus^ it is impoffiblc to excufe him from
manifeft and wilful Collufion -, becaufe taat Word
ciOes?, importing wicked, impious, ^c. was abfolute-
ly neceifary to be left out, by reafon it could not
polTibly fuit the Charader of his honpO Fathers.
Now whofoever will look into ^'/^^^f/zj, or even
confider but the Dodor's Greek Quotation, if he has
any Skill in the Languige, will, eafily apprehend
Hegeftppus'' s true Meaning and Intent. He levels
his Words intirely againil v% Heretics, wlio wic-
kedly and wilfully deprav'd Chriftianity, and op-
pofed the Church, as the Church with all her might
oppofed them. And was it pardonable in Dr. Gale
to apply the PafTage ^o his faithful honeft Fathers,
to juilify the Charge of wicked Errors and Innova-"
lions upon them ? I fay, wicked Errors, or Error,
becaufe this is in Hegefippus^s Account, which the
Doctor muft therefore lay at the Fathers door. The
Place in Eufebius he had before his Eyes, whereby he
might eafily know to whom it pointed •, and I am
certain he underftood Greek ten times better than this
Tranflation of his imports : On purpofe then did he
mif-tranflate and mif-apply his Author. If this be
Honefty and Sincerity, as things muft have lately
changed their Notions, fo it is time to change their
Names, that we may live no longer in the dark.
Tajljer in his Preface'h^Sy " The Do6lor is now
'' out of the reach of Envy." Moft undoubtedly,
for I think the Devil himfelf cannot envy the moft
grofs Falfifications, except where he fees himfelf
out- done
Primitive Church in Baptizing Infants. 93
out-done in his own Trade and Talent: But never
will he be out of the Reach of Cenfure fo long as
his Reflections live, for his bafe Perverfions of an-
cient Writers, that he might prefs them in to ferve
a rotten Caufe, and caft horrid Scandal on thofe ve-
nerable Fathers, whom he hiftrionically pretended
to patronize. Too black a Practice is this to be
reprefented in fuitable Language -, but fomething
was needful to be offered, to unmafk a confcien-
tious, innocent People, and decypher them in their
true Figures •, for to take them on their bare Word,
can be nothing elfe but to love Delufion.
At length after thefe Windings and Turnings,
whether the Dodlor was confcious of his Failure in
proving corrupt Innovations on the Fathers -, or
whether his Heart fmote him for offering them
wrong, I am uncertain, though I doubt it did not
by fome Expreffions he ufes afterwards ; yet he feems
prefently to return to a better Mood, gives them
fair Language, and almoft engages to Itand by their
Evidence : I fay, almoft, becaufe he does it not
without his ufual Warinefs and Referves in fuch Ca-
fes, leaft we fhould have any Dependence on his
Word, and try to take him at a Difadvantage : But
what he fays, you may take as follows ,
For, p. 398, 399. he delivers himfelf in thefe Ex-
preffions: " Though this (of wicked Errors and In-
*' novations in the firft Fathers) might be juftly in-
'' fifted upon againft our Adverfaries ; yet will I
*' give them all the Advantages they can defire j
*' and therefore I will grant, 'tis however probable,
*' that what all or moft of the earlieft Churches
*' pradifed immediately after the Apoftles Times,
*' had been appointed or pradlifed by the Apoftles
*' themfelves, and was derived fiom them •, for it is
" hardly to be imagined, that any confiderable
*' Body of thofe ancient Chriftians, and much lefs
** that the whole, or a great part of the Church
'' fhould
\
94 T'/^d' Dodlrine and '?v2iGC\ct of the
«•' ihoukl fo foon deviate from the Cuftoms and Iri^
" juncStions of their venerable Founders, whofe Au-
'' thority they held fo lacred. And befides, new
*' Opinions and Pradlices, we fee, are ufually intro-
" diiced by degrees, and not at once, nor without
*' Oppofition : Therefore in regard to Baptifm in
«' particular, a Thing of univerlal Concern and daily
'' Pradlice, I allow it to be very probable, that
" the Primitive Churches kept to the Apoftles Pat-
<' tern." And putting in his Caution here, he adds:
" However I am to fuppofe here, (as indeed I ve-
" rily believe) that the Primitive Church main-
" tained, in this Cafe, an exa6l Conformity to the
" Pradlice of the Apoftles, which, doubtlefs, en-
*' tirely agreed with Chrijl's Inftitution •, and I might
'' venture to put the whole Matter on this Iflue.
*' Nay, farther, fmce Mr. JVall is defirous to have
" it thought impoflible the Church fhould fo early
" be ignorant of, or vary from the Pra6lice of the
" Apoftles in fo notorious an Affair as that of Bap-
" tifm, I will for once grant him that too: So that
^' now the v/hole Queftion is reduced to this, whe-
*' ther it can be proved from -the authentick Pieces
" of the Primitive Fathers, that the Church ufed
'' Infant Baptifm in thofe early Times."
' Moil unjuflly might he infifl on thofe corrupt
Innovations, except they had been made out abun-
dantly better than is done by him. Neverthelefs
we will accept of what he has given us at laft with
much ado , for it came heavily out Step by Step,
as if againft the Grain, and fcrucd from him by
mere Neceffity.
^ But before we join Iffue on this Foot, I mud
premife, that, one excepted in Cj/nVzw's Days, the
Decifions of Councils are not to be expected in the
Cafe •, they being rare in thofe Centuries, or their '
A6ls loft, and treating of other Matters •, nor was
there any Need of decreeing Infant Baptifm, unlefs
it.
1
Primitive Church in Baptizi?ig Infants. 95
it, or fomcthing of near Affinity to it, had been
then queftioncd or difputed. A!fo the Writings we
have of the Fathers in thofe Times, were niofLlyl
imployed in Apologies for the Chrillian Religion, *.
and in the Refutation of Heretics and Schifmatics, /
among whom we then find no Anti-pcsdo-Baptifts : *
But complete Trads and Syltems of Ecclefiaflical
Difcipline and Cultoms, were not formally com-
pofed, in which we might fearch for all their Pra-
(flices concerning Baptifm ; only thefe were curforily
or occafionally mentioned, without any full Ac-
count of the Matter defignedly given. Yet this is
remarkable, that in all the three firft Centuries, we
find not a fingle Author open his Mouth diredly
againft Infmt Baptifm ; and all thefe Writers that
fay nothing about it, are to be left out of this Ac-
count as Mutes, or dumb Witnefles. Wherefore we
come to the Queftion in Debate.
Irenccus Bifliop of Lyons^ who flourifhed towards
the End of the fecond Century , and as Baronius
conjectures, wrote his Books againft Plerefies in the
Year of our Lord 180, is the firft Father we alledge
for Infant Baptifm •, whofe Words being englifh'd
give this Account : " Chrijl fan(!:l:ifies every Age by
*' that Similitude it bears to himfelf : For he came
" to fave all People by himfelf-, all I fay, who by -
'' him are born again unco God, Infants and little
" ones, and Children, and young People, und El-
*' ders. Therefore did he pafs through every Age,
" and to Infants became an Infant, fin6Lifying In-
'' fants, * ^f." By Infants being fmclified and /
born again, or regenerated unto God, we affirm /'
* — Sed omnem setatem fancfliiicans per ilhm quae ad ipfam
crat fimilicadinem. Omnes enim venit per kmctipfum falvare,
omnes, inquam, qui per cum renafcuntur in Deum, infantes & par-
viilos tSc pueros & juvenea & feniores. Ideo per oinnein venit asta-
tem, & infantibus infans tadus, lanctificans intantes, cvc. Iren. Lib. t.
Cap. 39.
their
96 T^he Dodrine and Praftice of the
their Baptifm to be imply 'd and fignify'd, as fhall
be difcuffed hereafter.
This, as we take it, being a very home and earl y^
Evidence for the Baptifm of Infants, never did Man
ufe more Art than Dr. Gale has done, to force and
extort it out of our Hands. No Stone has he left
unturned, and no Shift of his critical Talent has he
omitted to compafs his Defign ; and yet I trufl all
his Efforts will prove ineffedlual. His Exceptions
againil the Pafiage I fhall not take in his Method,
nor examine them in all their Particulars, that be-
ing a tedious and needlefs Work ; but fhall endea-
vour to break their main Strength , and advance
againft them fuch Confiderations as will overbalance
them.
In Let. XII. p. /i^j6^ ^c. he falls foul upon the
Tranflator and his Performance, imputing to them
Falfhood, Barbarifm, and what he pleafes of that
Nature ; and thence infers, that fince we have not
IrencBUS in the Greek Original, we may not have
his right Words and Meaning in the Tranflation,
and confequently can make no Advantage of this
Teftimony. A moft eafy Device undoubtedly to
overthrow the Authority of many valuable Monu-
ments in Antiquity, which neverthelefs are in great
Requeft with the Learned and Unbyafs'd.
Extreme Ignorance in the two Languages of Greek
znd Latw, cannot be fallen' d on /r^/7^?/i's Tranfla-
tor, let proud or prejudiced Critics lay what they
will : And as for Barbarifms, they are not to be
found in this Paflage ; and therefore they affed it
not, in cafe they occur elfewhere ; nor do they often
corrupt the true Senfe of an Author, tho' they de-
flroy the Purity and Elegance of his Style. Then
can I fee but two Reafons that are apt to corrupt
Tranflations, whereof one is chargeable on obfcure
Paflages in Originals *, either when the Expreflions
are uncommon or equivocal j or when the Meaning
is
Primitive Church in Baptizing Infants. 97
is latent and difficult co be apprehended. The other
Reafon fprings from Do6lrines or Tenets, where
Affedion to a Caufe warps the Judgment, and cor-
rupts the Verfion : Of which the Dodor himfelf is
a remarkable Inftance in tranflating Uegefippus^ and
taking Occafion thereupon to charge the Errors of
perverfe Heretics on the firft Fathers \ whereas he
might as well have quoted the Alcoran, and im-
pute its ridiculous Fables unto Chriftians •, which
muft go by a much worle Name than a Slip or Ov^cr-
fight, unlefs in writing his polemical Letters, he
wrote Poft, as ex temyore Demagogues ufe to preach.
Now I affirm, that neither of thele two Reafons
could in this Place corrupt the Tranflation of Ire-
ncBus, Not the firft; for as the Latin Terms are
clear and determinate in their Idea's, and the Mean-
ing of the Pafiage exceeding plain and obvious -, fo
let us fuppofe whatever Exprefiions we well can to
anfwer them in the Original Text of Iren^us^ and
they will be fixed and perfpicuous in their Notions ;
nor can the Senfe of them all, when put together,
be in the leaft dark, dubious, or difficult to be at-
tained -, then it muft follow, that a Man of a far more
flender Infight into the two Languages than this
Tranflator appears to be, could not miftake their
Senfe, nor render them wrong through Ignorance
Or Unfkilfulnefs. And if this will not fatisfy, fup-
pofing yet the PafTage to be genuine, it ought to be
fpecified what Word or Words are obfcure or am-
biguous ; or what are fufpe6led to be mif-tranflated
or foifted in •, or what other Scope and Drift the
Author purfued and levell'd at, befides what is
reprefented in the Tranflation. But nothing of this
kind has been offer'd at hitherto -, and therefore I
conclude that thefe Remarks do effedually obftru<5l
all Exceptions in this Refpedt.
Nor can the fecond Reafon here take Place, which
is Affeftion to a Gaufe or Party : becaufe our Ad-
H "^erfarries
98 I'he Doftrine and Pradlice of the
verfaries, or any Perfons, cannot inform us what
it was, or how it came about: Or if they will fur-
mife it, it lies upon them to prove that Attach-
ment, and give fome probable Account what Caufc
the Tranflator ferv'd, what Intereft he promoted,
and what manner of Temptation he had, to give us
a falfe Verfion of his Author in this Place. But if
herein they fail, then fhall I foreclofe and flop the
Way againfl: all fuch Evafions for the future, with
that moil equitable Maxim, which pafles current in
all Courts by the Law of Nations : Every Man is
prefumed to be good till the contrary is made ap-
^ pear.
Suppofe we then, that in fome dark, doubtful,
and difficult Places, the Tranflator has miflaken the
Meaning of Irenceus^ and elfewhere has not rendered
him in corre6t, beautiful, pure and polite Latin \
yet fince neither of thefe things can truly be al-
ledg'd with relation to the Palfage now before us,
they are no Exceptions againfl the Tranflatioa of
it •, or could they prov^e this, as they never can, they
would prove alio, that not one fmgle Line in the
whole Tranflation is in the leafl to be depended on,
except where it agrees with the Greek Fragments ftill
remaining, and there it is ncedlefs to Men of Learn-
ing. Wherefore then was it ever printed ? And
wherefore is it at all perafcd? Unlefs it be for the
Plcafure and Amufement of reading an old Romance
drefs*d out in an uncouth and barbarous Style. To
this pafs are we led and reduced by learned and ill-
natured Criticifms.
Was IrencTMS alive , perhaps he would find no
great Fault with his Tranflator for the Blemiflies of
his Language, in which he himfclf was not very
curious, if we may take his own Word in the Pre-
face to his Books, where he makes this ProfefTion •,
" Expeifl not from me, who live among the G^///-f,
*' andmollly ufe a barbarous Language, the Art of
*' Oratory,
Primitive Church in Baptizing Infants. 99
*' Oratory, which I have not learnM, nor the Fa-
*' culty of a Writer which I have notatiedled, nor
*' the Ornament of Words, or perluafive Energy,
'' which I underftand not. But what I write to
*' thee in Love, fimply and truly, and in a ruftic
*' Speech or Manner, do thou receive in Love."
I cannot perceive by this that the Author was much
more elegant and ornamental than the Tranflator,
and it is hardly worth the while for our great Vir-
tuofo's to raife fuch hideous Outcries againft the
laft for Soloecifms, Inaccuracies, and Barbarifms of
Speech, except they will involve the firft alfo in
the like Cenfures.
2. Another Thing in this Paflage controverted by
Dr. Gale^ is the true Notion of an Infant State or
Age ; which being fo well known to every Body,
we fhould wonder to fee it made a Difpute, had he
not a fingular and dangerous Faculty of difputing
all Things that pleafe him not. Upon this Head
he runs out into the ftrangeft Exorbitances that
much Reading and a luxuriant Fancy could fuggeft,
to ftretch the Period of Infancy to an extravagant
Length -, and yet fhould he have his Will and Way,
it would do him no Service at all, as I hope to de-
monflrate by this fhort Remark.
For taking Irenceus yet to be our Author, it
plainly appears by his Words and Scope, that his
Intention was to aflert the Regeneration andSandi-
fication of Mankind by J ejus Chrifi^ in all Parts of
their Age from their Cradle to their Grave, or from
their Birth to their Death : In order to which End
he makes our Saviour, while on Earth, to run through
all the feveral Stages and Periods of Age, that by
his Pattern and Similitude they might be all fan6ti-
fied. Was not Chrift therefore once in the ftridleft
Sen fe an Infant, not only of a Year, but of a Month
or Week old ? Did he not then according to Irenceus
faniSify Infants, who were exactly of his Age, or
Hz of
100 ^he Doftrine and Praftice of the
of a Month or Week old like himfelf ? If not, where
Was the Similitude and Correfpondence in Age be-
tween him and them ? Or how did it hold for their
Sandification ? Or what Benefit of that Sort did de-
rive to the youngeft Infants, from our Lord's being
once fuch an Infant himfelf? Conclude therefore I
muft, that Irenceus means Infants yet hanging oa
their Mothers Breafts, as well as thofe of older Age :
Nor can I forbear to fay, that the Dodlor, to ferve
an Hypothefis, has notorioufly perverted the Senfe
of the good Father, when, to evade his Teflimony,
or our Argument from it, he has laboured hard to
extend the Period and Notion of Infancy to ten
Years or upward •, and would have Irenceus"^ Mean-
ing underllood in that Extent, on purpofe to cut off
all the Time of Infancy in its propereft Senfe and
earlieft Age. Is this to expound, and not rather to
rack and torture his Author, and force him againil
his Will to fpeak whatever we have a Mind ?
I have not the Vanity to think of filencing ever-
lafling Wranglers, who make it their Bufmefs to
blind the World with artful Subterfuges, and it may
be, are proud of an invincible Talent at Chicanery ;
but my Aim is to propofe fuch Confiderations, as
in my Judgmet ought to fatisfy all reafonable and
impartial Men. For the Do6lor's Learning I have
a jufl Eileem, and if I bear hard upon him where
I find he is much to blame, it is a Force put on my
natural Temper •, for I think myfelf bound, purfu-
ant to my Undertaking, to guard againft Impofi-
tions from thofe Perfons, who arrogate to them-
felves an uncommon Share of Piety, Confcience,
Honefty, and all good Qualities, by laying open
the Failures, I am loth to call them Prevarications,
of their great, ingenious, and moil learned Cham-
pion : Which I fpeak by way of Apology, by rea-
Ibn 1 mull not betray the Caufe I undercook to de-
fend »
3. The
2
Primitive Church in Baptizing Infants, i o i
3. The Notion of the Latin Word in Ircnu-u>^
Renafciinttir ^ in Erigliflj ^ are regenerated or horn V;
aneijij^ is iikewife much conteftcd by the Doctor \ /
and pleaded it is with a great Parade and Oflcnca-
tion of Reading, that it does not import Baptifmal
Regeneration, becaufe Baptifm and Regeneration
are in their Idea's two very diilind: and different
Things. I grant they are fo in Propriety of Speech, ^
when by Baptifm we mean no more than the exter-
nal Ordinance, which is wafhing with Water j and
yet by the Figure called Metonymy^ they have very
frequently interchanged Names both in ancient and
modern Writers. Our blefled Lord favs, IVe are
lorn of Water and the Spirit : St. Paid calls Baptifm, i
the Laver of Regeneration^ and renewing of the Holy I
Ghofi : And is underllood by Commentators and
Divines to mean Baptized in the Word Illuminated^ "
Heh. vi. 4. And whoever reads the Greek Fathers with
any Attention, he will find that they commonly ex-
prefs Baptifm by oiyo(>^\'-^
I undertook. So Dr. Gale^^ Mountain is dwindled
into a Mole-hill, and the formidable Contradidlion
vanifhed into Smoke.
The proving of three PafTovers after our Lord's
Baptifm till his Paffion, was full enough for Ire-
ncius^s Purpofe, to refute thofe Hereticks, who to
* Illi autem, ut figmentum fuum affirment, Jicunt uno anno
cum praedicafle Sc duodecimo menfe paflum, contra Icnietiplos obliti
funt folvcntes ejus omne negotium, & magis ncccflarium, Si magis
honorabilem aetatem ejus aufercntes, illam inquam provefliorem,
in qua edocens ^rxerat univerfis. UiJ,
prove
Pritnithe Church in Baptizing Infants. 109
prove their thirty y^ofis^ affirmed our Lord lived
but thirty Years. Therefore Irenceus mentions no
more Palfovers, tho' he muft believe more \ but
luppofes a Vacancy of ten Years at lead between his
Bapcifin and Arrival at Jerufalem^ when having at-
tained the Age of a Senior and Malter between forty
and fifty, he folemnly enter'd on the Doctor's Of-
fice to teach the People : Tho' nothing is faid by
Irencrus where he was, what he did, or how many
Pafibvers were celebrated during that Vacancy. But
the Age of a Senior and Mailer, both in this and
the next Chapter, is with him prccifely flated to the
40th Year completed, and thence upwards. Nor
does he fay, with the Cardinal and Gale^ that our
Lord at his Crucifixion was fifty Years old, or above,
but between forty and fifty, and pretty near the laft, ,^^'
as we have it in the Chapter following.
This alfo I muft here obferve, that Baronius and
Gale do evidently wrong Irenctus^ when they repre-
fent him to fay, that he received the Account he
gives of our Saviour's Age from St. Johii the Apo-
ftle *, but he only fays, the ylfiaticks reported to him,
that they were told it by St. John and other Apoftles,
which makes a confiderable Difference in the Cafe ;
for then the Untruth, if one it was, and pofTibly
their Ears or Memory might fail 'em here, muft lie
at their Door, and noz W\i\i Iren^eus^ who undoubted- /
ly fpoke no more than he had been told. • ■•'^
Having chafed the Contradiction out of the Field,
there remains another ftrong Objedion againft the
laft part of this Chapter's being genuine, briefly
glanc'd upon by Baronius^ but largely infifted on by
Dr. Gale ; and that is the enormous Mif-reckoning
of our Lord's Age, who is affirmed to live above
forty Years. The Do6tor goes about laborioufly to
demonftrate, that the true Irejicsus fliould not, could
not be ignorant of our Lord's pundlual Age, nor be
guilty of fuch a great and extravagant Miitake •, and
therefore
J 10 The Dodrine and Praftlce of the
therefore that part of the Chapter which gives the
Account muft be ftruck out as fpurious. It would
be a fhort Cut to tell the Dodor, that our Quotation
for Infant Baptifm ftands at a great diflance off from
that Mif- reckoning, and is not therefore affeded by
it, as will be fhewn hereafter ; but I fhall not be
fo fparing of my Pains, fmce the Dodlor is prodi-
gioufly profufe of his own. For to make his Ex-
ception plain and irrefragable, he demonftrates with
abundance of Literature and Ingenuity, how eafy it
was to calculate our Saviour's true Age at his PafTion
from the Date of his Nativity in 41 ft of Auguftus^
from the time of Jerufalem\ Deftru6lion, and from
the Reigns of the Ccefars extraded out of Jofephus^
and is wonderful nice and exad in his Computations
on thefe Topics, for the better Inftrudion of his
Readers and Irenceus : Of all which I cannot forbear
to fay, that it is nothing better than learned and la-
borious Trifling, becaufe needlefs ; for which the
Reader, if he pleafes, miay find the Latin under-
neath *. For who knows not that Irenceus was
greatly miftaken in his Calculation of our Lord's
Age, and might have been eafily redify'd by the
Evangelift St. Jobn^ without any farther Help ?
But that which fpoils this elaborate Scheme of the
Dodor in computing our Lord's Age, is, that his
Methods came not at all into the Head of Irenceus^
and it is too late now to work them in. For it evi-
dently appears that the incautious Father, in this
Account, went upon very different Grounds, which
were a miftaken Text of Scripture in the Jews fay-
ing to Chrift^ nou art not yet fifty 'Years old^ and
haji thou fecn Abraham ? and the Reports of feveral
Afiatics, who were his Seniors and Acquaintance ;
?ind he look'd no firther into the Matter by curious
* Magno conatu m:\gnas nug.is agerc. jind,
Turpc ell difficiles habere nugas,
Et ilulcus Ubor clt ineptiiruiu.
Exami-
Primitive Church in Baptizing Infants, i n
Examinations and Enquiries. And if he be juftly
blameable for his too much Eafmefs and Credulity,
he was not the only Father, nor the only Writer,
that has been impofed upon by his own Judgment,
or other Mens Relations, whereof various Inltances
might be given. When our Lord told Peter of St.
Jobn^ If he tarry till I comCy what is that to thee ? it
gave but a flender Occafion for the general Perfua-
fion and Report that St. John fhould not die.
As to the Fathers, what (Irange Narratives aboujc
an Altar at Rome to Siinon Magus^ about Phoenixes,
Cells of the feventy Tranflators, and other fabulous
Stories now exploded, found too much Accefs to their
unfufpicious Minds, and too great an Intereft in their
Belief? Nor were they fingular in very grofs Over-
fights of this kind, but among the Nations alfo
their mofl exa6l and fagacious Authors had fome-
times their intolerable Slips and Mifcarriages \ for
even aliquando bonus donnilat Ho?nerus. Nay, mod
unaccountable Monftrofities they all embraced in
their abfurd Religions •, fo that Errors can be no
great Wonders or Exceptions againft human Wri-
tings.
To omit profane Writers, the holy Scriptures,
which we defervedly have in the higheft Veneration,
are not without their feeming Incoherences, which
"have exercifed the Talents of the ableft Commenta-
tors to reconcile them to Truth and their own felves.
St. Matthew^ ch. xxvii. v. 9. attributes Words to
Jeremiah the Prophet, which are not to be found in
him, \:iMX.Zachariah, Sz.Luke^ ch, ii. v. 1,2. fpeaks
of the Taxing, or Defcription, made of the Rorjian
Empire by yf;/^///?//i's Order at our Lord's Nativity,
and executed mjudcea as part of the Empire, when
Cyrenius was Governour of Syria ♦, tho' we are af-
fured from other good Authority, that Cyrenius
was not promoted to that Government before tXt^wtn
or twelve Years after, v/hen, upon the Banifliment
of
/
112 ^he DoSrine and Praftice of the
of Archelaus^ Judaea was made a Roman ProvincCd
St. Stephen^ Atls vii. 1 6^ fays , that our Fathers,
meaning 7^^^^ in particular, were carried intoSychem^
and laid in the Sepulchre that Abraham bought of the Sons
of Emmor^ the Father of Sychem \ and yet the Sepul-
chre which Abraham bought was the Cave of Mach-
pelah before Mamre^ of Ephron the Son of Zohdr the
Hittite^ Gen. xxiii. and there ysrzs Jacob buried, GenA,
13. But the Field which was bought of £;;mor,
or Hamor, the Father of Sychem^ was purchafed by
Jacob himfelf for the Erection of an Altar, and not
for Burial •, Gen. xxxiii. 19, 20. In the Old Tefta-
ment we meet with feveral Differences in Chronolo-
gy, Numbers, and Accoants which feem irrecon-
cilable ; and for a Specimen I will give but this
one Inflance. Ahaziah^ im Chron.xxii. 2. is faid
to be forty- two Years old when he began to reign »
and yet in 2 Kings viii. 26. he is faid to be but twen-
ty-two at that time.
Neverthelefs fuch Difficulties and feeming Incon-
fiftencies, tho' in Appearance unfurmountable, tempt
us not to flrike thefe PalTages for Suppofitions out
of the facred Volumes, as Dr. Gale deals with Ire-
nceus \ but we bend our utmofl Endeavours to bring
them to a fair Accommodation, notwithftanding
too many Eflays of this kind may have prov'd un-
fuccefsful. Certainly the Doctor's acute Criticifms,
if turned loofe on thefe PalTages, would make foul
Work, and abundance more of candid and favoura-
ble Conftrudtion muft be allowed them, than he
gives the Authors whom he does not like ; tho' I
think it became him not to be fo fevere on fuch
Occafions, confidering his own unpardonable Over-
fights, and particularly that of the great Contra-
diction in Irenccus^ the Reconciliation whereof he
thought impracticable, tho' in the fame Chapter it
lay mod plainly before his Eyes.
Was
Primithe Church in Baptixin^^ Inflmts. 113
^^\l.s the Dodtor nov/ in the I/and of the Living,
I Hiould cut him out as tough Work to make up, as
he has done us, which his Seconds if they pleafc may
rake in hand. This is furnillied by Baronuis in the
very next Chapter to that wherein he arraigned Ire-
7USUS: And I queftion not but the Do6lor faw it
very clearly, tho' his Policy and dextrous Menage
forbad him to touch or mention it, for fear he fhould
be put to as great a plunge in accounting for his
Friend Terluliian, as we are now for Iremcus. For
*TertulUiin is the Offender, and his Offence is this :
AfTert he does, " That Chrift fuffered in the 15th
*' Year of Tiberius^ and was as it were thirty Years
" old when he fuffered*". Flere are three v/hole
Years cut off from our Saviour's Age ; and tho' in
Numbers his Error reaches not up to that of Ircncms^
yet in its Nature and Importance it rather exceeds.
For plain it is that Chriji was baptized about thirty,
and after that three Paffovers ran out to his Cruci-
fixion •, tho' reckoning that wherein he fuffered, I
think they were four Paffovers : fo that he muft live
at leaft to thirty-three. Might not, ought not T^er-
tiillian to have knov/n as much? Could not Dr. Gale
have eafily taught it him by his Calculations } Or
were not thefe three Years here funk and difcountec^
the moft adive and memorable Part of our Saviour's
Life ? Whereas Irenceus funk his Vacancy in an ab-
folute Oblivion and Ina6livity. And yet, does Ba-
ronius challen2;e this Paffage in T^ertiilllan for forced
and furrepticious, by reafon of this grofs and impor-
tant Error ? Not at all, but he paffes it for genuine,
and proves it alfo by folid Arguments.
Neither was 'Tertullian fmgular in this Miffake,
but had too many great Perfonages to keep him
Company : For as the Cardinal affirms Clemens
* Hiijus (Tibcrii) quinderimo anno Imperii pifTus el Chriftus,
annos h-ibens qu.fi triginta cum pateretur. fs tiL-juiverJ. Ju-
daiS, cap.Z>
I Ales an-*
\
\
114 'the Dodrine a?id Pradtice of the
Alexandrinus to have gone before him in that erro-
neous Account •, fo he makes no lefs nor fewer Men
to follow him in the fame zh^njulius y^fricanus, La-
IJantius^ St. Jerome^ St. Auftin^ and Stilpicius Seve-
rus •, referring us in his Margin to the particular
Places of their Works where that Mif- reckoning
maybe found.
Was JrencBUs therefore better able, or more obli-
ged to fearch out our Saviour's right Age, than Ter-
tullian his Cotemporary very near, and all thofe great
Names above mentioned ? Or are all the Places
where they'give that wrong Account, for this very
Reafon alone, to be expunged as Interpolations or
Impoftures? Barcniits does it not, and I believe no
Man elfe will be fo hardy as to attempt it. Why then
is there fo much Partiality expreffed in the fame
Caufe ? And why fo much Rigour fhew'd to Ire-
nccus for what in effc6t is the fame Fault in other
Perfons.'' Wherefore I Ihall make bold to conclude,
that as a palpable Miflake of our Lord's Age does
not in the leafl prove Falfifications of Tertull'ian^ or
any of the other renowned Authors aforefaid, fo it
does not at all prove Falfification of IrencBUs. This
fmgle Remark might fuperfede farther Trouble,
and difmifs the Defence, but that I am willing to
give it the Overplus and Advantage.
^ I. To expunge the latter Part of this 39th Chap-
y^ ter in Irenmis^ will do our Adverfaries no Service,
as I Ihall prefently fliew ; therefore to gratify them
we mull ftrike out the major part of it. Nor will
that fuffice, but all the Beginning of the next Chap-
ter following for a confiderable Way, muft go out
alfo •, becaufe Irenceus there repeats, enlarges, and
infiils on the fame Account of Cbrijt's Age, and
names the Scripture Text on which he grounded it,
fhiewing how in his Judgment it was dcducible from
thence : And that will make a very wide Gap in the
Work, if not a Deficiency in the Argument he was
purfuing.
Primitive Church in Baptizing Inflmts. i x 5
puiTuing. For the Heretics he there took to tafk
were the Valentinians with their thirty jEo)n\ AH
their Theology was Allegorical, Anagogical, or to
fjx-ik more plainly, elevated Nonfenfe and my lie-
rioiis Nothings : And as their Dodrine was, fo were
their Proofs, perfedly whimfical and fantaftic.
Whoever will take the pains to read their Vagaries
in IrefUTUS and T^'ertidUau^ will Iboner meet with an
aching Head or naufeating Stomach, than fqueeze
a Dram of good Scnfe from their gypfy Cant and
Jargon.
We need go no farther back than to the 38th
Chapter of herurus^ to find that they aflerted thirty
j-Eons^ and thought to prove them by our Lord's
being near thirty at his Baptifm •, after which in their
Computation he lived and taught but one Twelve-
month, which with them was the acceptable Year of
the Lord. The next Chapter therefore was the molt
proper Place for Irenceus to obviate and refute their
foolifh Argunient, after he had propofed and faid
fomething to it in the 38th •, and there he defignedly
undertakes it, and purfues it clofely to the End.
The Style is plainly his throughout, according to
the Tranflator's Idiom and way of rendring •, the
manner of Reafoning and Difcourfe is alfo his ; and
the Connexion of the whole is fo clofe and entire,
that the mod critical Head-piece would be hard put
to it, whereto begin and fix the pretended Interpo-
lation, did not the Intereil of a Caufe point to the
Place, and dire6l him to begin it before the middle
of the Chapter. And therefore, if all from thence
to the Chapter's end muft be difcounted from Ire-
7i(su5y his Defence will be lamed and made im-
perfect.
2. Irenceus^ lib.'iv, cap.o^^. which is not denied
to be genuine, has in Subilance much the lame Doc-
trine with that in this controverted Place. For, fays
he there, " Chr'ifi was to be freed, or delivered in
I 2 " ^gy£h
2 1 6 The Dodtrine and Praftice of the
*' ^^yp^-^ that is, 2.mongtht Gentiles^ and to fan (511-
*' fy thofe wko there were Infants, of whom healfo
*' completed his Church .*" The Deliverance in E-
gyp I underftand to be from Herod\ Perfecution*
If Infants Chrlft fandlify'd, and of them among o-
\ thers completed or perfeded his Church j thofe In-
1 fants muft be ^baptized, or intended to be, becaufe
the Chriftian Church is never conftituted of unbap-
tized Perfons. Alfo a Phrafe ufed in that difputed
Place, is, I think, pecuhar to Irenceus^ and ufed
by no other that I know of, concerning Chr'ift in
that Senfe. And the Phrafe I mean is this j " Chr'ifl;
«' came thro' every Age." But we have it in him
again, Lih.'m. cap. 20. towards the end: " Chrift
*' came thro' every Age, refloring to all People
^' that Communion which is with God -f ." This ne-
ceiTarily fuppofes that Communion to be once loft
by Perfons of every Age -, which in Infants could be
done no otherwife than by the TranfgrefTion of their
firfl Parents. And if to thofe of every Age Chriji
reftored their loft Communion with God, it muft be,
according to Irenceus, by their Regeneration and
Sandification, the Importance of which Words is
fhewed before. And indeed, let heterodox Teachers
imagine what they pleafe, the Scripture acknow-
ledges no other way of reftoring Sinners to the Di-
vine Fellowftiip and Communion. However, this
Confonancy between the Pailages vindicates them all
equally to Irenceus^ and befpeaks him to be their
Author. But firther,
3. That this Calculation of our Lord's Age be-
longs of right to him, notwithftanding its being
wrong and erroneous, may be well received, if it
* Chriflus— habebat— liberari in -r^gypto, id eft, gentibus, & fanc-
tificare eos, qui ibi erant infantes, undc Sc ecckliam fibi perfecit.
Iren. lib.'wr. cap. 37.
-j- Quaproptcr (Chriftus) per omnem vcnit actatem, omnibus rc-
rtitusna eain, quae eft ad Dcum, communionem. U* lib,uu cap. 10.
be
Prmithe Church in Baptizifjg Infants. 1 1 7
be confidered how liable he was to trip and faultcr
through the Mifguidance of other Men. For Mat-
ters that were fiir more abfurd, he took upon Truft
honi lefler Authority, and being through ConiViouf-
ncis of his own Integrity too credulous towards them,
he delivered them to the World for Truths, as he
himfelf really conceived them to be. Hereof I ihall
give but one remarkable Inftance from Lib. v. cap. 7,7,.
Which, becaufe I cannot find it in my Edition, I
profefs to borrow it from Dr. Whithy^s Treatife of
th^ Millenniiun at the End of his Annotations on the
Nc-iv T^eftament^ fag. 673, 674. and fhallalfo follow
his Tranflation.
The Pafllige I fliall relate, Irenceus fays, was deli-
ver'd by the Seniors or Presbyters, who had heard
them from St. John theDifciple of our Lord, accor-
ding as our Lord had taught and declared of thofe
Times, that is, of the Millennium. And thus it
ftands :
" The Days lliall come in which there fhall be
'' Vines, which fhall feverally have ten thoufand
*' Branches, and every of thefe Branches fhall have
*' ten thoufmd lefler Branches, and every of thefe
^' Branches fliall have ten thoufand Twigs, andeve-
*' ry one of thefe Twigs fhall have ten thoufand
" Cluflers of Grap&s, and in every one of thefe
*' Cluflers fhall be ten thoufand Grapes, and every
^' one of thefe Grapes being prefTed fhall yield twen-
*' x.'j-^wt Met relays (that is, according to the mildeil
*' Computation, 275 Gallons) of Wine; and when
" one Ihall take hold of one of thefe facred Bunches
^' or rather when one of the Saints fliall take hold of
*' one of thofe Bunches, another fhall cry out, I am
*' a better Bunch, take me, and by me blefs the
*' Lord*." To
* Quemadmodum Presbyteri meminerunt, qui Johannem difci-
pulam Domini viderunt, audille de eo, quemadmodum de tempo-
ribus illis docebat Dominus, h dicebat : Venient dies in quibus vi-
i[icae nafcentur fingul^ decern millia palmicum habentes, & in uno
I 3 palmitc
1 18 T'he Doftrine and Pradllce of the
To omit, fays the Dodor, what he fiiys from the
fame Tradition, of every Grain of Wheat, and of
Apples, S^td^ and Herbs. And then, by way of
Refle6lion, he asks. Now can any Man be fo really
bereft of Senfe, as to imagine this Stuff could ever
come out of the Mouth of an Apoille?
This is the Narrative of Irenccus^ upon which I
fliall content my felf to propofe one Queftion. Of
what an exorbitant Size and Bulk mufl People be in
that chimerical State of the Millennium^ when a fingle
Perfon fhall be able to grafp and gather a Bunch of
Grapes, containing in it about forty thoufand Hogf-
heads of Juice? But I Ihall difmifs it with the fol-
lowing Remark, wich alone is to my Purpofe.
/' He that will allow Irenmts could believe and pub-
lifli fuch an abfurd, romantic, and incredible Story
\ as this is, with others of the like Nature, on the
bare Relation of the y^^;^ Seniors, without the lead
Umbrage of holy Writ to give it Countenance ;
muft be ftrangely prejudiced, or rather intoxicated,
if he will not allow IrencEUs might alfo believe and
publifh a wrong Computation of our Saviour's Age
on the fame Authority ; efpecially when he thought
it was likewife fupported and warranted by a Text
of Scripture, on which he alfo grounds his Reckon-
ing, and frames his Argument. This blunts the
Edge of Dr. Gale's Objedion, takes off its whole
Force, and may boldly look Partiality itfclf in the
Face *, and confequently, in fpite of tJnreafonabie-
nefs, it will aifert the Place, which contains that
wrong Computation, to Irenccus for its true and ge-
nuine Author.
palmite dena milHa brachiorum, & in uno vero palmkc (brachio
forfitan) dena miljia ilagcllorum, & in unoquoque flagello dcna iiiil-
lia botruum, Sc in unoquoque botru dena millia acinoruin, Sc unum-
quodque aciniim exprelTum dabit viginti quinqiic mctrctas vini ; &
cum eorum appreliendcrit aliquis Sanflorum botruni, alius clama-
feit botrus, Ego melior Turn, me ilune, k per mc Dominum be-
^cdic. Iren. lib.v. ^.rp. 33.
4. Afte|^
Primitive Church in Baptizing Infants. 1 1 9
4. Afccr all Hioiild we fuppofc wicliout and j-
gainflRcafon, the hitrcr End of this 39''' Chapter of
Ircmriis^s fecond Book were to be di (charged as fpu-
rioLis, for the grols Error it contains about our Savi-
our's Age •, yet what Advantage can the Anii-p(pdo-
hapt'ifts^xxw thereby, unlefs we will alfo difcharge all
the largett Part of the Chapter,and when it has nolucli
Fault, make it fuffer for the Sake of the latter Part?
In my E.dition the whole Ciiapter takes up about a
Side and half in Folio ; but the falfe Account of our
Lord's Ao;e does not bc2;in till v/ithin fix Lines of
the End •, from whence reckoning upwards to the
Beginning of our Quotation for Infant Baptifm ,
there are between both about 27 Lines. Wherefore
if in the Cafe there was any Fourberie, why might
not the Fourbe begin his Impolture a great way
lower, and lb the Quotation will be Hill left to us
and Iren(cus P Then will there be no Rub at all in
our way, except that the Author foon after fays,
that our Lord became a Senior to fmdlify Seniors.
But the Account of Seniority, flaring it at the Age
of Forty and upwards, is alfo near the Chapter's End -,
and fo might be fairly left to the fuppofcdlmpoflior,
and the true IrencEiis be allowed to fix the bei2;innino;
of Seniority about the Age of Thirty •, wliich was
at far theft the Age wherein the Aaronical Priefts
adually entered on their full Office, to offer Sacri-
fices, burn Incenfe, and teach the Law *, and in con-
formity thereunto that was the Age of Cbrijl^ when
he was baptized, and began to teach. And thus
our Quotation will be fafe enough, without charging
that erroneous Calculation on Irenccus.
Accordingly Baronius was content to have the
Clofe of the Chapter alone expunged, becaufe there
alone the Grounds of his Exceptions lay j but Dr.
Gale without any manner of Reafon, but to ferve his
Caufe, muft begin his expunging Work a great deal
higher, even above the Middle of the Chapter, or elfe
I 4 ^o
I
\
1 20 ^he Dodrine ^7?iPra£tice of the
no Advantage will accrue to his Plea againfl Infant
Baptifm -, and therefore has he performed nothing
with his laborious EfTays on this Head, unlefs he
could juftify his Defign, by proving Forgery alfo on
that middle Part by new Arguments, which the old
ones do not in the leafb affect ; and as he has not at-
tempied that, fo I am fure it can never be done.
Yet to fhew his Shift and Cunning, hetalksall along
as if he would have us believe the Cardinal and he
drove exa6tly at the fame End, and v/ere here agreed
in every Pun6lilio ; which looks too much like the
confcientious Juggling of fome fandified People, to
maintain an Hypothefis at any rate, though it can
never relifh with Men of moral Honefty. And fo
I trufb enough is faid to vindicate Irenceus^ and aiTert
his Authority for Infant Baptifm.
But before I quit this holy Father, I am obliged
to exchange a few Words more r. :th Dr, Gale^ who
goes about by a reflex and indireci Method to in-
validate the Evidence of the firft Fathers. For,
fays he. Let. XII. ^. ^6P). " If IrencEus was guilty of
*' fo palpable a Contradicftion, he muft have been
^' ftrangely inconfiderate, and not to be trufted in
'' any Cafe ; and then hisTeftimony, though ever
" fo full, is juftly contemn'd." And again, /. 467.
" If the Fathers by Reafoning, or any other VVay,
" miflake and aflert what is in Fad falfe, their
*^ Teflimony can't be relied on even as to Fa6ls."
The Doclor being ftill on the Subje6t of Infant Bap-
tifm, the Application to be made, or the Conclu-
fion to be inferred from thefe Obfervations, is thus to
be underflood. Since the Fathers could admit p.^d-
pablc Self-contradidions, and relate falfe Matters of
Fadl, their Credit is entirely forfeited ; and then let
them declare ever fo fully and clearly in Favour of
Infant Baptifm, as pradlifed and approved in their
Days, their Teflimony defervcs not the leaft Re-
gard,
from
Primitroe Church in Baptizing Infants. 1 2 1
From Scli'-contradiclion I am furc Ircuuiis is fully
viiidicated •, but as for Parachronifms and Errors in
Computations of Time and Ages, lean freely grant
the Fathers to be none of the bed Caleulators or
Chronologers. Neither mufl we depend very much
on tiieir Skill in Geography, lead we fhould give
into the enormous Blunder of Epipbamus^ who ran
the River Gihon through Egypt^ Libya, and all Jfri-
^a, and at lail mull mount it over the Streights of
Gihr altar, to difembogue at Cadiz. For thole holy
Men neglecting the Refinements of polite Learning
now in Ufe, apply 'd their Minds to other Studies,
which they judg'd more neccllary and important.
Be it therefore allowed, that Iremuus was flrangely
out in rcprefenting the Age of our blelTed Lord,
it was in a Tranladlion that paft 1 think feventy
Years at lead before he was born, and feventy Years
more before he wrote-, into which alfo he did not
examine fo accurately as was requifite, but took it
upon Trull , and a miilaken Text of Scripture ;
will it then follow, that he and other Fathers near
his Time, could be miflaken in Facts daily and pub- . J
lickiy tranfaded before their Eyes, and that their /
Teflimony in them mufl be of no Validity .f* Bap-
tifms were continually Iblemniz'd in the Face of the
Church, the Fathers themfelves being frequently, if
not chiefly, concerned in their Adminiflration. If
therefore they could but underfland the Difference
between Infants and adult Perfons, they muil needs
know whether Infants were baptized or not in their-
Days-, and iliouid I add a Century upwards to the i
Apoflolical Age, it would not be unreafonable, un- ^
lefs we take them for mere Ignorants : And alfo if,
as the Dodor lays, honefl and faithful Men they
were, they would never write Untruths concerning
Fadls they knew \ neither durfl they do it, if they
had any Shame or Circumfpc6lion, becaufe every
Body
5 22 ^he Doftrine and Pradlice of the
Body then alive might eafily difcover and expofe
their Falfhoods.
Dr. Gale*s Confequence is therefore this ; Irencsus
2.ndTertullia?2y to name no more, were grofsly mifta-
ken in our Saviour's Age, a Fa6t that pafled about
one hundred and fifty Years before they wrote;
\ therefore mig!;^ they be miftaken alfo in a Fa6t of
I Moment, which ^hey faw conftantly and openly
/ tranfa6ted v/ith their own Eyes, and in which they
' themfelves were Agents very often, fo that in this
they deferve no Credit. Here is the Do6lor's Lo-
gic, and if it be admitted for good, I will never
offer to maintain an Argument more with any body,
but let him affirm that Snow is black, from me he
ihall have no Oppofition.
And yet has the Doftor barred himfelf of all
Benefit, even from this Confequence, had it any
Force, unlefs he would recal his own Words, that
they may not rife up in Judgment againft him.
For, fiys he, Lel.Xl. p. 396. " That the Fathers
" of the firll Churches were honeft, faithful Men,
*' and every way capable to acquaint us with the
*' true Porture of Affairs in their own Churches
*' and Times, and therefore are to be depended on
** as far as they relate Fads within their proper
" Cognifance, mufl be granted on all Hands."
And again, ^.399. ''he grants it impofTible they
*' fhould be fo early ignorant of the Apoftlcs Pra-
" dice, or vary from it, in fo notorious an Affair
*' as that of Baptifm : So that the IfTae of the Caufe
*' lies entirely on the Pra6lice of the Primitive
*' Church in thofe earliefl Times \ and the Caufe
'' muft be yielded, if it can be proved by authen-
*' tick Pieces of thofe Fathers, that the Church did
" then ufe Infmt Baptifm." This is as ample as
i we can defire, if the Doctor's Party will ftand to his
/ Words *, and fo between the certain Knowledge, and
I the honeft Fidelity of the firft Fathers, we are per-
fedly
Primithe Church in Baptizing Infants. 123
R^dly Hifc- at lad from being impofed upon in their
relating Fadts about Baptifm, as it was then ufcd
from ihe Apoftles Days ; and if teftify tiiey do that
Infants were baptized in cliofe Times, the Caufe is
yielded to us.
Irencriis in this Debate fhall be fucceedcd by 0/7-
gen^ who wrote a vafl: deal in the beginning and
middh of the third Century \ and whofe extraordi-
nary Qualifications for Knowledge and Learning
have been never queflion'd \ and liS no Man in his
Time better knew the Truth of Fa6l, fo his Tcfti-
mony for the Apofliolical Praflice of Infint Baptifm,
is in itfelf moil plain and unexceptionable. And
admitting him yet to be the Author, thus it (lands
in his Commentary on Rom. Lib. 5. " The Church
*' received from the A poftles a Tradition of giving
" Baptifm even to Inflmts *. "
Againft which it is ftrongly objeded, that we
have only a Tranflation of that Commentary by Rnf-
jinus \ and that but a very uncorredl, loofe, and un-
faithful one, while Ruffinus by his own ConfefTion
took the Liberty of adding to the Original, and
leaving out what he pleafed ; and his Interpolations
werefo many, that we knov/ not when we read On-
geti^ or when Ruffinus: Of which great Complaints
have been made by the learned World, whofe Au-
thorities are produced for a more abundant Proof.
When difapprov'd Writers lie in fome meafare
obnoxious, Men of Spirit and Animofity never fpare
to pour out whole Vollies of Cenfures and Reproach-
es upon them, and take care to blacken them v/ith-
out Mercy, utterly to ruin their Reputation \ and
* Itaque Ecclefia ab Apoftolis tnditioncm acccpit, etiiim pnrvulls
dare baptifmum. Orig;iu Rom. Lib. 5. Note, that in Or\gzT\,
who died Anno Dom. 254. there are tzvo eery plain and pregnant
Evidences more for Infant Baptifn. One Hojnil. 4.. ^//Luke; and
another HomiL 8. on Lc\it. affirming it in the If to be the
Qhunh's Cnfom.
fince
124 ^^^ Dodrine anJPnOiice of the
fince I take this to be the hard Fate of Ruffinus in
particular, I Hiall before all venture a Touch upon
his Charadber ♦, to give unto which the better Coun-
tenance, I fhall borrow it entirely from Dr. CofmSy
Dean of Feterhrough^ and afterwards Bifhop of jD^/r-
ham^ in his Scholaftical Hiftory of the Canon of the
Scripture^ Chap. 6. N° 74. where he cites his Au-
thors for what he fays in their own Words at large,
but gives this fummary Abridgment of their Senfe.
*' To St.Jerojne we may add his ancient and en-
*' tirely beloved Friend (though afterward his open
<« and profeiTed Adverfary) Ruffinus \ a Man, when
'' Time was, even in St. Jerome^ own Account,
*' eminent both for Sandity and I^earning, and not
*' only made equal to him by St. Auguftin^ (who
*' endeavoured to renew their Friendihip) but in
*' divers Refpeds likewife preferred before him by
*' Gennadius^ who lived not long after them both."
Here is that Riffinus^ moft fhamefully fcoundrell'd
now-a-days, becaufe he agrees not to all Mens Tafte,
and becaufe Revilings have been too profufely la-
viflied upon him by his bitter Enemy St. Jerome^
who was never fparing of his Satyrs when difguRed ;
though i<2/^;z2/ J in his own Cafe jufbly retorted upon
him, that he did it thro' Emulation. But to the
Cbje6lion I return thefe Anfwers :
I . Tho' Ruffinus took his Liberty in tranflating
Origen on the Romans^ yet can it not be reafonably
fuppofed, but he left as much of Origen^s remain
in that Commentary, as he inferted of his own. Dr.
Gale indeed would fain perfuade us, that there is
more of Ruffin's Additions in that Piece than of the
Original-, " For fom.e advifed him to entitle it by
** his own Name, he had added fo much of his own
'' unto it, and Ruffin does not deny the Charge.'*
Let. XIII. p. 526, 527. V/e ihall perceive whether
he does or no, or how hr he admits it, by Ruffi?2*s
Anfwcr to the Charge, which tranflated by me, and
not
Primithe Church t?i Baptizing Infants. 1 2 j
not: by the Doctor, who could hLirdly tranflate iiiiy
thing without a little artful Turn and Slight of
Hand, runs thus Word by Word. " But 1 who
*' have more Regard to my Conic ience than to m.y
" Name, though I feem to add Ibme Things, and
*' fupply what are wanting, and Hiorten what are
'* long, do not think it right to fbeal his Title,
*' who laid the Foundation of the Work, and fur-
*' nifhed Materials to ered the Stru6lure."
Obferve it, he grants no more than that he feem'd
to add Ibme things, to fupply what was wanting,
and therefore made it a Point of Confcience not to
do wrong by Healing a Title from him, who not
only laid the Foundation, but alfo furnifhed the
Materials for the Building : And was adding, or
rather feeming to add fome Things, adding the
greatefh Part ? Or if he added this, how could he
Iteal a Title when it was his Due, and he had a bet-
ter Right to it than Origen had, and make it a Cafe
of Confcience not to fteal it ? And if Ori^ren furnifh'd
the Materials, what need Ruffin furnifli any of his
own, and add new ones, when his only Bufmefs was
to manage or improve the old, and fet them as he
thought in better Order? For the Addition of a
new Sentence or Dodrine, which was not in before,
to affert the Apoftolical Tradition of Infant Baptifm,
was the adding of a very confiderable and important
Material *, and how could Riijfin think tlie OmifTion
of that was a Defe6l in Ongen^ that ought to be
fupply'd, if it was a notorious Falfhooci, and ut
terly difagreeable to the Judgment and Ul'age of
the Church in Origeyi's Time? Certainly a molt un
accountable Way of fupplying Deticiencies by filling
them up with downright Untruths, which do make
themfelves the fouleft Flaws and Blemifhes in any
Piece, and for which the Doer mull defcrve and
exped the fevered Corrcdion from Men of Probity
and Underftanding*
Moreover,
J
\i
126 The Dodinnt andV^^Gactof the
Moreover, fnys the Do6lor, that Commentary
was miferably interpolated before Ruffin took it in
hand, as he complains in the Prcfcice. I really
know not how to take any Thing barely on the
£)o6lor's Word, and Ruffin I have not to confult ;
elfe in him I might probably find more Light to
give this Difficulty a better Solution than now is in
my Power. Might I go on Guefies and Probabi-
lities, I would fay, 'tis not likely there were no cor-
re6l Copies of Origen extant in Rt(JJin''s Time, but
all interpolated in fo fhort a Space •, nor is it pro-
bable the Interpolater would father on Origen fucli
a grofs Faliliood concerning Infant Baptifm, if one
it was, that might be fo eafdy detedted by all Peo-
ple of common Senfe *, nor can it be imagined what
Inducement he could have to infert fuch a Sentence :
Or if he fliouid, Ruffin had a more difbinguiiliing
Judgment than to take it from his Hand, and pals
upon the World fuch a palpable Untruth under
Origen'^s Name : For he could not be ignorant whe-
ther that Apoftolical Tradition had run current in
the Chriilian Church for Fa6l or not •, and then if he
Icnew it to be falfe, he would not join with an Im-
poflor to put fuch a pernicious Cheat on Mankind,
if he had a Grain of Honefty.
But waving farther Conjedures where I am in
the Dark, what I would only infer on this Topic is,
that fmce there is as much, and I believe a great
deal more of Origen's than of the Xranflator's in this
Commentary, 'tis more than an equal Probability,
that the AiTeveration of an Apollolical Tradition
for baptizing Infants, belongs to Origen^ and not
to Ruffin^ or any Body elfe •, nor is there any Rea-
fon for its abfolute Rejc6lion, befides Affedion to a
Caufe. For nothing at all is alledged to prove ic
an Interpolation from Biafs or Intereft in the Tran-
flator, from its Repugnancy with the Churcli's Do-
ctrine and Practice in Origen's Time, nor from any
other
Primitive Church in Baptizing Infants. 1 27
otlicr Indication or Token of Forgery, but the
Objedlion is founded almoft alone on the Liberty
Rujfiu is faid to ufc in this Tranflation •, by virtue
whereof every Thing elfe in this Commentary may
be entirely cry'd off as well as this Sentence •, fo that
hitherto the Scale at lead hangs even on our Side.
2. In this controverted Teftimony of Ongeriy
there is nothing odd or fingular ; but it has other
Evidences to corroborate it, and it fairly agrees with
the Sentiments of the Chriilian Church in thofe
Days. St. Cyprian very clofely followed Origen in
Point of Time, if they did not for fome while live
and write together ; and certain it is that Cyprian
and his African Billiops were ftrong for Infmt Bap-
tifm, and I hope to make it appear hereafter, that
the Univerfal Church in thofe Days concurr'd herein
with that of Africa, Towards the End of the next
Century following, the fame Opinion prevail'd e-
very where, and Infant Baptifm without any Con-
tradiction, was believed and declared to be the pri-
mitive and general Pradice of the Church from the
Apoftles Times •, in which St. Jerome^ St. Auftin^ the
Pelagians,, and, for ought appears, every living
Soul, or very near, were entirely agreed •, and hard
it mull be to charge Difhonefty, or grofs Ignorance
upon i;hem all. Is it any Wonder then that Origen
fhould be of the fame Mind ? Or why fliould his
Teflimony be refufed, or impleaded of Forgery,
feeing he tellified nothing but what the Church in
his Time, and in the Age next following, believed
and teftiEed alfo? I doubt Partiality reigns to Per-
fedlion in fuch a Conduft.
3. What I fhall now obferve ought in Reafon to
put the Matter clean out of Difpute -, and I take the
Obfervation from that learned and judicious Prelate
Dr. Bidl^ whofe Words are thefe ; '' In tranflating
'' moft of Origeji's Books, 'tis certain that Riiffinus
'* added many Things of his own j but as often as
" he
1
120 Tl^^Dodlrine an J Praftice of the
'' he ufed that Liberty, he gave exprefs Notice of
" it to his Reader, as it became an honeft Man and
'' Lover of Truth to do*." And moreover he re-
fers, to the Places vv^here Riijfin made this ProfefTion ;
-f one of which is in his Peroration to this very
Commentary, where he could not fo foon forget
himfelf, and negled his Engagement in an Article
of fo great Confequence as that Apoflolical Tradi-
tion is without great Unfaithfulnefs.
Having not Ruffin at my Command, nor know-
ing where to find him in this Neighbourhood ; I
wrote to my worthy old Friend at London^ the Re-
verend Mr. Worden^ School mailer of St. Martin^ s^
defiring him to fearch, if Ruffin in the Place had
given his Reader the forefaid Notice and Admoni-
tion, that he himfelf had added the Sentence in De-
bate to Origen ; and Mr. Worden returned me An-
fwer, that Ruffian is not in that Library, but he
would make diligent Enquiry for him among the
Bookfellers. But I faved him that farther Trouble
as needlefs, becaufe I am certain that if any fuch
Notice had been there given, to fhew that Sentence
was Ruffin'^ Addition, it would have been before
this Time alledged by Dr. Gale^ or fome other Hand,
to give a final Decifion to this particular Contro-
verfy •, for we muft never more cite Origen for our
Author concerning that Tradition.
Now the Averment of Infant Baptifm for an Apo-
flolical Doctrine or Tradition, being a mod material
\ and momentous Point in this Controverfy, never
\ could it be more neceflary for Ruffin to admonifh
* In vertendis quidem plerifque Origenis libris multa de fuo
addidille Raffinum conftat; led cjuotieicanquc ca libertatc ufus fu-
crit, de eo Lccftoreni fuum, prouc homincin probum Sc veri aman-
tem decuit, ipfe exprelse monuic Bull. DcfenL iid. Nic. Sedt. 2.
Cap. 9. § 20.
t Vide Ruffin. Praef. in lib. TrtQA ii^x^v, Sc Peror. ad Comment.
Origenis in Epift. ad Roman.
his
Primitive Cbwc. [- in Baptizing Infants. 1 2 9
his Reader of any Th. ^ than of his own infcrrting
thofe Words into Or'igen in cafe he had done it, Co
dilcharge his Obiigar'c>;i and Engagement. But
lince he gave no fuch Notice there, we may bs vv\ ]1
afluredhe found that Paflage in the Original, and it
does therefore challenge Origen for its Author.
This then is an Evidence that will pafs in Court,
and be taken by all impartial Judges, when the De-
ponent's Credit is not forfeited by former DiHionefty
and Prevarications-, of which fcandalous Pracilices
Ruffin cannot be accufed, but he bore in his Time
a very bright Charader of San6lity and Learning,
and had ample Teftimonialsof it among his Co-tem-
poraries and others, one virulent Adverfary with his
Adherents excepted, who, when difobliged or op-
■pofed, was always free in his keen Invecftivesj and
yet in all his Difcoveries of i^z(^;^'s Faults, he never
charged him with the grofs Interpolation of Or'igen
in the Place before us now. Upon all which Pre-
mifles, I dare boldly afTert Origen for a full and ex-
prefs Witnefs on our Side, and do claim him as the
true Author, who in the cleareft Terms imaginable
has affirm'd, that the Church received a Tradition
from the Apoftles , of adminiftring Baptifm even
unto Infants.
With thefe two Greek Fathers I fhall tally two
more of the Latin Church, and thefe are Tertullian
and St. Cyprian, the one flourifhing in the Clofe of
the fecond Century, and the other about the Middle
of the third. Tertullian is a favourite Author with /
our Antagonifts, becaufe he is thought to fpeak on /
their Side againfl baptizing Infants •, but I hope to
abate fomething of their Fondnefs towards him, if
not put them quite out of Conceit with their pre-
fumed Friend : For as they have laboured hard,
and uigged with might and main to run him clean
out of his Wits, by forcing him to fpeak what he
never did, and never intended j fo will I undertake
- * K tg
1 30 T^he Doctrine mid Pradlce of the
to do him that Piece of good Service, as to reftore
him to himfch^md his fober Senfes.
The Place in him fuppofed to condemn the Bap-
tifm of Infints, is in Lib. cleBapt, Cap.S. rendered
into EngUjh in my Book, p. 138, 139. When the
Words are carefully confidered, whofe Indignation
would it not raifc, to hear Dr. Gale making this
Declaration upon them? " 'Tertullian plainly oppo-
.'^ fes the Baptifm of Infants, becaufe they are un-
*' capable of that Sacrament, and becaufe they have
*' no Need of it, and it ought not to beadminiftred
*« to them ; and that he makes it therefore ufelefs
" and unlawful to baptize Infants." Let, XIII.
f. 512. Thefe are Words put into 'Tertullian^ s
Mouth, when the Notions of them never came into
his Head, as here they are reprefented : For per-
faaded I am he allowed both the Lawfulnefs and
Ufefulnefs of baptizing Infants, as I truft to make
it appear in Time, though there mufb fome certain
Preludes be firfl ufcd.
For 'Tertullian only advances prudential Confide-
rations, not againfl Infants Baptifm itfelf, but a-
, gainft the over-hafly Adminifliration of it to them *,
[ I fuppofe he means where there is no Neceflity from
I the Danger of Death •, and no lefs Reafon he affirms
to be for delaying Baptifm to adult, unmarried Per-
fons : Nor does he affirm Infants to be uncapable
of Baptifm, except in a qualified Senfe, or compa-
ratively with others ; and is content to propofe no
more tlian a limited Inexpediency of haftening their
Baptifm, with a conceived Danger alfo to the Sure-
ties. Nay, he admits of a Scriptural Command
\ for Infant Baptifm, as good and pertinent, though
{ he advifes the Delay of its Execution.
But when he prefies the greater Expediency of
deferring the Baptifm of Infmts, than of haftening
its Adminift ration, and afligns his Reafons, this mull
[ jieceflarily fuppofe and agnize their Baptifm to be
then
Primitive Church in Baftizi?ig Infants. 131
then in Ule i (~\^'^ had he no Occalion to interpofe
his own Opinion agiinft the Precipitation of it •, for
vain and necdlefs it utterly is to difpute againl]:
Things that are unknown, and no where pradtifed.
Ir was the Cuflom of adminiftring Baptifm too ha-
llily, as he conceived, to fome adult Pcrfons, that
induced him to plead againft it, and it could be
nothing but the like Cullom that induced him to
put in his Cautions againft the over-hafty baptizing
of little Children •, for of the fame Condud, and
In the fame Cafe, the fame Account is to be given.
Hereunto we may therefore accommodate the Rule,
which he himfelf has fix'd for a Standard in another
Place : " When Enquiry is made, why any thing
" isobferved orpraclifed, manifeft it is in the mean
*' while that that very Thing isobferved *." Mani-
feft then it muft likewife be, that Infants in his Time
ufed to be baptized, when he enquires into the Pra-
ftice, and gives Reafons againft the haftening of
their Baptifm. But if he was utterly againft their
Baptifm, it was not then the Precipitation of it, but j
the very Adminiftration of it at all to them, which
he ought to have impleaded j whereas now he pafies
that Adminiftration without a Word objeded, and *
only argues againft the Manner of doing it over-
haftily, in his Opinion.
Yet nothing will ftick with Dr. Gale^ but he
roundly affirms, " That at moft this Place of Ter-
*' Uillian only proves, there were fome Perfons at
*' that Time, who among many other wild Notions,
" were about to introduce this of the NecefTity of
*' Baptifm to the Salvation of Infants, and not that
" it was the Opinion of the Church, or that they
*' pradifed Infant Baptifm." Let. XIIL p. Sio,
Is that the Thing which it really proves at moft ?
* Porro cum quaeritur, cur quid obfervAtur, obfervari interim
conlbt. Tert. Liif. de Corona, Cap. 2.
K 2 Docs
132 T^he Doftrine and Practice of the
Does TertuUian in that Place, or in all the Book,
mention any of thole many wild Notions fome were
about to introduce -, or give us the leaft Hint of their
introducing the Baptifm of Infants as neceffary to
their Salvation, among thofe wild Notions ? I can
alTure the Reader, that this is all pure Invention in
the Do(5lor, and a mere Dream of his Imagination.
For being m.ov'd by his Pofitivenefs in the Cafe, I
took the pains to read over ^ertuUian's whole Book
of Baptifm with this particular View, of finding
out what Ground the Do6lor had for this Obferva-
tion *, and if there be a Syllable there (or any where
elfe in that Father's Works, as I believe,) that gives
the leaft Umbrage for fuch Remarks, I dare ven-
ture to give any Man leave to cut off my Head.
Let who will read, fee, and corifider, as I have done,
and then believe his own Eyes.
One indeed we may meet with, cap^ 13. who af-
ferts the NecelTity of Baptifm. But who is the
Man ^, He is ^erlullian^s own felf, that afferts it a-
^.^,j0gii*«* gainft fome execrable Perfons {fceleralij/imi he terms
them) who faid Baptifn was not neceffary, becaufe
Faith alone was fufficient ; and they thought to prove
it by this wife Anabaptiftical Argument, " That
*' Abraham pleafcd God without the Sacrament of
" any Water, but that of Faith." Of thefe two
Parties the Baptifts may take their choice, and make
the mod they can of either for their own Intereft.
Now if Dr. Gale intended to pafs his Remarks for a
Glofs and Defcant upon ^ertpMariy it was a Com-
ment without a Text ; or only for his own Sur-
mife, it was an Impofition, and not Tertiillian^ but
he himfelf muft be then our Author -, tho' we can-
not grant his Authority to be great enough to forge
and coin for us antient Hiftory.
The Dodor undertook to put Topics in "Tertul-
lian''s> Head, and teach him how to argue more ner-
voufly, on Suppofition our Tenet was true, that the
Church,
Primitive Church in Baptizing Infants. 133
Church pradlifed Infant Baptilin from the Apoitlcs
Days. There I turnM his Artillery againlt himlelf,
and flicw'd how vain and unierviccable his Method /
was, by the Advantage 'TertuUian gave us in advifing
the Delay of Baptiim, not only to Infants, but to fuch
grown Perfons alio, as it was certainly the Church's
Cullom to baptize from the Apoflles time. But
now to be more than even with the Dodor, upon
Suppofition his Opinion is right, and Infmt Bap-
tifm was then an upilart Notion, that attempted on-
ly to creep into the Church, by the Endeavours of a
few wild Innovators, as we are now told ; I fhall un-
dertake in my turn to teach the World how fuch a
fmart Opponent as TertiiUian was, fliould have fram'd
his Defence againll their Attempt with much more
Strength and Pertinence than he has done.
For he fhould have told them plainly, That it
was a new, rafh, and audacious Enterprize, flatly
againft our Lord's Commifiion and other Laws of
adminiftringBaptifm, and againft the Apoftles Rules
and Pradlice, who baptized none but adult, faithful,
and penitent Perfons -, that it was never the Church's \ J
Ufage in former times to baptize Infmts •, that it ''/
perfcclly changed the true Subjects of Baptifm, and i
proiliituted this holy Sacrament, by giving it to
thofe who were as utterly incapable of it and its
blefled Effedls as brute Animals ; that it would in-
troduce an intire Nullity into that facred Ordinance,
by fubflituting in its room a Mock-Baptifm, which
would make none but Sham-Subjecls in Chrift'^ King-
dom inflead of real Chriftians •, and that if it fhould
prevail, it would foon unchurch the whole Family
of Jefus Chrift^ and leave it neither Orders, Mini-
ftry, nor Chriftian Inftitutions. Were our Adver-
faries Sentiments true in Terlullian's Judgment, thefc
and the like were fuch dead Strokes as would eafily
have overwhelmed the wild Novellifts, and io have
crufaed the Cockatrice in the Shell.
K 3 But
J 34 ^^^ Dodrine andVv2iGdct of the
But to argue only as he has done, from nothing
but the prefum'd Danger and Inconveniency of
haftening Infants Baptifm, when he had flore of
dreadful Ammunition ready at hand, was nothing
S better than to dodge and dally, to fight Prizes and
/ play Booty, and thereby betray a Caufe of the high-
eft Importance. None that has ever looked into Ter-
"■" tuUian^ can pretend that he wanted Will, Spirit, or
Ability topufli his Arguments home, and deny that
he did not rather out-run his Tally, and over-fhoot
the Mark, than fall fhort of his Scope and Level.
And therefore in all Probability, it could be nothing
but his Confcioufnefs of the Church's primitive and
univerfal Practice in baptizing Infants, that rendered
him fo very tame and tender in his feeming Oppofi-
tion to the Pradice. To confirm which, 1 fhall
draw more clofely to his Words.
In order to underftand Terltdlian^s Mind, fome
Ufe may be made of the Queftion he asks, " What
♦' need is there to run the Sponfors into danger* ? "
I need not Hiy that by Sponfors he means the Sure-
ties or Undertakers that were admitted to anfwer and
engage for Infants at their Baptifm j but if this was
a very late Innovation, and wild Notion, which fome
whimfical Perfons were juft then only endeavouring
to introduce, how could Tertnllian know any thing
at all of thofe Sponfors ; efpecially know that they
were neceffary for tlie Adminiftration of Baptifm
/ unto Infants ? One would think by his Queftion, that
Sponfors were very ufual and cuftomary •, and if
'they were, theBaptifms of Infants, to which they were
\ applied, muft be ufual and cuftomary too. For the
requiring of Sponfors was an Appendage to Baptifm
intirely arbitrary in itfelf, neither ariling from the
Nature of the Ordinance, nor from the Gofpel Laws,
•v nor any Rule or Practice of the Church in Baptifms
* Quid enim nccefle ell Sponfores ctiam periculo ingeri ? Trr-
tuL loco pradi^o.
of
Primitive Church in Baptising Infants. 1 3 5
of the Adult, that wc can tincl. It ificrcfoic it wa>
not commonly admirtcd in baptizing Infants, I can-
not fee iiow it came into ^Tertitlllan\ Thoughts, un-
Icfs by mere Fancy and Conjet'^ii'-e, nor what Occa-
fion he had to mention it, fince it needed not at all
be ufed, except it had been the Law and Praftice in
the Cafe fometime before. We know many in thefe
Days who baptiz.c Infants without any Sureties be-
fides the Parents, who are not mcanc by Tt^rtidlian
here, as I fuppofe will be granted me without Proof.
Now fiich Ceremonies and Appendages as arc not
neceO'iry, nor rcfult from their Nature, are feldom
or never added to human Ordinances at their firll
Inflitution, but are the Produ6ls of Time, Thought,
and Contrivance. And therefore if Infant-Baptifm
was fuch a late Ordinance, nay, only the prefent
Attempt of a few Innovators, 'tis moft likely it
would appear without Sponfors, and 'Terlidlijn could
know nothing at all of that Matter, unlefs by mere
Conceit and Imagination : Whence it may be very
probably inferred, that the Baptifm of Inhmts was
Ibmewhat ufual at that time, and of confiderable y
Handing, feeing it had that known Appendage. -""^
But pafTing this over as no more than a Probabi-
lity, I ihall apply myfelf to enquire into T'erlu! lianas
right Meaning, and then, if we will take his Words
in the true, proper, and grammatical Conftrudlion,
I will engage we fliall hear him fpeak, not againft,
but in favour of Infint-Baprifm. And to proceed
methodically in this Enquiry for Perfpicuiry lake,
I fhall,
I. Set down what was the End and Defign he ^ /
drove at in this whole Chapter •, and by reading it /
over with the leaft Attention, we may prefently"per-
ceive it was to advife or perfuade the Delay of Baptifm
to all Perfons whatfoever, whether young or old,
whom in general he equally comprehends in that
Advice. And tho' he does not fo exprefs himfelf,
K 4 yec
136 ^he Dodrine and Praftice of the
yet I will freely grant he might intentionally exempt
thofe that were arriv'd to the Declenfion' of their
Age, and married Perfons from that general Rule.
For he enters upon it with this comprehenfive and
peremptory Sentence : " But that Baptifm is not to
*' be rafhiy entrufted, they may or ought to know
^' whofe Duty it is*." Then removing one Ob-
je(5lion againft his Advice, he propofes two more in
the Inftances of Philip's baptizing the Eunuch, and
Ananias Paul without Delay ; to which his Ingenuity
furnifhed him with fubftantial Anfwers, there being
fomething extraordinary in both thofe Cafes. But
had the immediate Baptifms of three thoufand Per-
fons, A5fsn. and thofe of the City of Samaria by
the fame Philips A5fs viii. with feveral others, upon
their prefent Converfions, been objeded to him, I
believe they would have baffled all his Skill and
Scope alfo. Into the OmifTion of thefe Inftances,
and the Solidity of his Reafons for deferring Bap-
tifm, I need not examine, fmce he infifted on the
Delay of it to all Perfons in general, as well as to
Infants in particular.
*^ 2. In this Advice we are farther to confider the
Senfe and Import of his Expreflions, with the Ap-
plication of them to all the Perfons they were in-
tended for: And this is the general Rule he fets and
iixes for the Adminiftration of Baptifm to them all •,
'' Therefore according to the Condition and Difpo-
*' fition of every Perfon, and his Age alfo, the
" Delay of Baptifm is more profitable, and efpe-
*' cially yet in the Cafe of Infants t-" And then he
alTigns his Reafons for this Peculiarity in their Cafe.
So his Defign in this Rule was plainly to Ihew the
Delay of Baptifm in all Perfons, according to their
* Casterum, baptifmum non temerc credcndum efle, fciant quo-
rum officium ell. Tertull. ibid.
-f- Itaque pro cujufque pcrfonae conditione ac difpofitione, etiam
atate, cunc^btio baptirmi utilior eilj pra'cipuc Umen circa par-
Yulos. Ibid,
various
Primitive Church in Eaptizi?ig Infants. 1 37
various Circiimflances, was more iilcful, profiuble,
and expedient, than the hadning of it.
Here in the Phrafe, tttdior eft cunofatio hapif?m ;
ibe Delay of Bapfifm is more upful or profitable ; on-^
ly the comparative Degree is ufed, which in fpeak-
ing of the fame Subjedt or Subjeds, does not ex-
clude, but include the pofitiv^ •, elfe we compare
fomething with nothing, which tho' true, yet is
highly improper and inipertincnt. For fhould we
fay, St. Paid was a better Chriftian after his Conver-
fion than he was before, we fliould fiy the Truth in-
deed, but the Comparifon would be idle, if not ri-
diculous, becaufe before, he was no Chriftian at all.
But if by reafon of Improvement and Proficiency
we fliould fay, he was a better Chriftian ten Years,
than two or three Years after his Converfion, the
Saying would be true, and the Comparifon proper,
and would include alfo the pofitive Degree of his be-
ing a good Chriftian, yea, very good, within thofe
two or three Years. When St. Paul himfelf fays of
fome Perfons •, If they remain unmarried, ibey do
letter •, he does by no means deny that they who
marry do well^ but affirms it clearly, i Cor. vii. 't,^.
In like manner, he that fiys an Ell is longer than a
Yard, or a Pound is heavier than an Ounce, neither
denies Length to the Yard, nor Weight to the
Ounce, but muft needs imply and allow both, and
only affirms a Ditrerence of Degrees in the Length
and Weight. More Inftances for Illuftration are
entirely needlefs j but I hope the Reader will pardon
thefe, becaufe in dealing with Cavillers we muft be
full and plain, and leave no room, if poffible, for
Exceptions and Evafions. When therefore Tertul- .
lian^ in point of Profit prefers the Delay of Baptifm ^t
to Infants among other Perfons of Maturity in Years» |
before the hafty Adminiftration of it, how does he
by that Preference in the Comparifon, deny their
Baptifm to be at all profitable ; and not rather ac-
knowledge its Prontablenefs in fome degree, the*
not
138 Th8 Dodlrine ^//^ Praftice of the
not equally with the Delay ? Should he really mean
by that Comparifon what Dr. Gale puts upon him
to this effedl ; To defer the Baptifm of Infants is
more expedient than to give them a Baptifm of
which they are utterly incapable, and which is alto-
gether ufelefs and unlawful ; would not the Father
make a notable Difcovery ? And if every where he
fpoke fuch Oracles and pithy Sentences, fhould we
\ not be wonderfully edified by his fage Inflrudlions ?
V All therefore that Terlullian can mean in the afore-
faid Words, according to Propriety of Speech, and
true Grammatical Conftruftion, amounts to this,
and no more *, That to put off the Baptifm of In-
fants, and of adult Perfons too in moft Cafes, is
more expedient than to precipitate their Baptifm.
He fpecifies indeed fome particular Reafons for the
Delay of baptizing Infmts more than others •, but
.^j.y.-*,. that only imports Odds in the Degrees of Expe-
diency, accompanying that Delay •, but does in no
^ wife imply a perfedt Inexpediency in baptizing In-
fants, but the contrary. Nay, he fays moreover,
alledging his Reafons for it alfo, That the Baptifm
of adult Perfons, whom he there nominates, is alfo
to be deferred for no lefs Reafon than that of In-
fants *, and fo makes both their Cafes by thofe ge-
neral Expreflions to run parallel.
3. We muft keep in Mind the Application of his
Advice, as made by himfelf •, for he gives and ap-
plies the fame Rule for the Delay of Baptifm to Per-
fons of every Condition, Difpofition, and Age, with-
out any exprefs Exceptions, whatever he might in-
tend. Did he then affirm it to be wholly ufelefs,
much Icfs unlawful, to give fpeedy Baptifm to any
of thofe Perfons ^ If it be faid he did, he was no
great Friend to that facred Ordinance, and foully
refledted on the Condud of our Lord's Apoftles,
who ufed to give prefent Baptifm to their frefh Con-
verts. Cut if he did not, then it muft follow, that
when he ufes the very fame ExprefTions concerning
the
Primitive Church in Baptizing Infants. 1 3 9
thcDcLiy of Baptifii 10 adult Pcrf^jns, as he docs in
the Cife of Infants, only enforcing the h\ttcr with
fjme fpecial Reafons, he mull in the main mean
one and the fame thing in both Cafes. Why then is
he fo undcrRood, as to make it wholly unprofitable,
and unlawful too, to baptize Infants, wh(!n he ap-
plies the fame Terms concerning the Delay of Bap-
tifm to adult Perfons, as he does to that of Infants ?
For fuch a Diftinftion as he himfelf neither makes J
nor admits there can be no Reafon, befides the Ca- 1^
price and Humour of fome People, who are refolved
to have their Will, becaufe they are enflaved to an
Hypothefis.
Should any body have asked 'Tertullian on the
Point •, Becaufe you hold it more profitable to defer
the Baptifm of adult Perfons than to haften it, do
you therefore believe it utterly unprofitable or un- /
lawful to give them at all prefcnt Baptifm? Surely^
"Tertullian would have anfwer'd negatively, and own'd
that he did not. Then is it an undeniable Confe-
quence, that he thought their prefent Baptifm in
fome ciegree and at fome times, to be both lawful
and expedient. Wherefore had the fiune Queilion
been put unto him concerning the Baptifm of In-
fants, he muft have anfwer'd in the ilmie manner, if
he would fpeak confiflently with himfelf and Words.
This is the neceflary Refult in tlie Cafe \ nor can it
pofiibly be avoided, except fomething more can be
deduced from his particular Reafons againfl the
fpeedy baptizing of Infants \ which yet, when they
are thoroughly weigh'd and difcufs'd, can import
no fuch thing as an abfolute Unlawfulnefs or Inexpe-
diency in the Cafe : But I think it no hard Matter
fully to take ofif the Force of thofe Reafons.
And now at laft having deduced and fettled Ter-
tulUan^s true Senfe, agreeably to his main Defign in
this Chapter, and to the proper and grammatical
Conflru(ftion of his Words, and likewiie to his own
Application
\
140 The Dodlrine and Pradlice of the
Application of them, the whole will come to this IfTue,
and no more : Tho' I prefer the Delay of Baptifm in
regard of Profitablenefs to adult Perfons, and efpe-
cially to Infants for certain Reafons here afligned,
before the hafty Adminiftration of it ; yet do I no
ways deny, but rather acknowledge, the prefent gi-
ving of it to both forts of Perfons to be lawful and
expedient. And if this be the true Meaning and
Conftru6lion of 'Tertullian in the Place, as I believe
all Grammarians of any Note will allow, it makes
intirely againlt the Adverfaries of Infant Baptifm^
and concludes diredlly in its behalf When 'Tertul-
lian reprefents the Delay of it only as a prudential
and difcretionary Matter, they mull not be permitted
to make that Delay an Article of Duty and Necefiity,
nor give it out as from his Mouth, that to admini-
Her Baptifm unto Infants is an Ad: altogether ufe-
lefs and unlawful •, for there they take abundantly
more than their Author gave, or did really intends
Satisfied I am, that to Tertullian I have done Juftice,
and refcued him clean out of their Hands, by refto-
ring him to his right Senfe *, and fhall therefore claim
him hereafter as an Evidence for Infant-Baptifm, not
only as pradtifed by the Church in his time, but as
allowed and aHerted by himfelf in the way of ne-
cefTary Implication ; and whofoever will fummon
him for a Witnefs againft that Baptifm, I am cer-
tain he will do that antient Writer notorious Injury.
In fhort, his Sentiments feem in Subftance to fuit
exadlly with thofe of Gregory Nazianzen, who gave
his Opinion for putting off the Baptifm of Infants
to the third or fourth Year of their Age •, and yet,
in cafe «f NecelTity accruing from the Danger of
Death, would have them baptized immediately.
I have not yet quite done with Tertidlian^ but by
bringing Ibme Notions of his clofe together, I hope
farther to difcovcr his real Sentiments in refpect of
Infant-Baptifm. And,
I. To
Primitive Church in Baptizing Infants. 1 4 1
I. To Original Sin derived from y/J./;//, he de-
clares Infants to be fubjeifl *, which muft place them
in the fam Condition w'lxh Adain^ as liable to all the
evil Confequences of th.ic Sin. This may be partly
gathered from one of thok Reafons he gives againlt
the hailening of their Baptifm. ^id fejlinat hinocens-
tstas ad rcmijfionem peccatorum ? " Wherefore does
*' that innocent Age haften to the Remiflion of
*' Sins ? " Innocent it is in regard it has no actual
TranfgrefTion •, but Sin or Sins it muft have of an-
other Denomination, or there could be no Room y
for their R jmifTion. But from other Paflages in that ^
Father, the Cafe will be indifputable. For Lib. de
Anima^ Cap. 39. he was not content to affirm all
Births among the Heathens to be unclean, becaufe
of their Dedication to Demons and evil Spirits by
protane Rites j but moreover he aflerts thefe Things
of all Infants whatfoever. " Every Soul is reckoned
" and reputed in Adam., till it is reckoned anew in •
" Chrift., being fo long unclean, till it be fo reckon- y
" ed anew. Therefore a Sinner it is becaufe 'tis
" unclean, as receiving Difgrace from its Conjun-
" <5lion with theFlefli * ". And again, he makes
this to be its natural Fault. " Therefore the Evil
" of the Soul, befides what is Tuperftru6led by the
" Accefs and Intervention of evil Spirits, proceeds "
*' from an original Vicioufnefs, being in a manner
" natural f ." This I take to be clear enough for
the Infedlion of Infants by Adam^^ Offence ; which
brought them into a finful State, and placed them
in tnc fame loft Condition with himfclf, by ren-
* Ita omnis anlma eouTque in Adam cenfetur, donee in Chrifto
reccnfeaturj tamdiu immunda, quamdiu i^cenleatur. Peccatrix
autem, quia immunda, recipiens ignominiam ex carnis rocietate.
Tertul. de Animcy cap. 40.
f Malum igitur animae, praster quod ex obventu Spiritus nequam
fuperftruitur, ex originis vitio antecedit, naturale quodammodo.
Ibid, Ctf/, 41.
dring
142 'The Doftrine a?2d Praftice of the
dring them obnoxious to all the evil EfFedls of that
Sin. But,
2. Moil evident it is, that he fets a very confi-
derable Difference betv/een the Infants of Chriftian
Parents and thofe of Heathens at their Nativity ;
for thofe of Heathens he pronounces to be altoge-
ther unclean, and to thofe of Chriftians he afferts
a Holinefs in a qualified Senfe ; and to that Pur-
pofe thefe are his own Words : " So fcarce is any
" Birth clean, I mean of Heathens. For on this
" Ground it is, that the Apoftle affirms holy Chil-
" dren to be procreated from either Parent that is
" fandified, as v/ell by the Prerogative of Seed, as
" the Difcipline of Education. Otherwife, fays he,
" your Children would be born unclean, yet as de-
" figned for Holinefs, and thereby for Salvation ;
*' intending the Children of Believers fhould be
" underilood, that by the Pledge of this Hope he
" might patronize Marriages, v/hich he would have
^' retained -f". As it appears by this, that Ter-
tullian had no Notion of bailard Uncleannefs, or
legitimate Holineis, fo lie lays the Holinefs of Chil-
dren born from one or both Chriftian Parents on
quite ditferent Foundations •, which are the Preroga-
tive of Seed, and the Difcipline of Inftrudion, or
\ Education : The laft of which may be communica-
" ted, though it be not fo ufual, to the Chilcfren of
Infidels, who at the Years of Difcretion may be
inftrufted in the Chriftian Faith, and then baptized i
fo that in this there is nothing of an entire Peculia-
rity. But the Prerogative of Seed, is a pure Privi-
4- Adco niill-^ fermc nativitas munda eft, utiquc Ethnicorum-
rlinc enim & Apollulus ex f'nftificato alterutro fexu fandlos pro-
: , IjX\ ait, tarn ex leminis prreiogativa, quam ex inftitutionis difci-
Llip.a. Cseterum, inquit, immundi nalccrentur, quafi defignati
*..men fanftiiau, ac per hoc etiam faluii, intcUigi volens lidelium
;'!:>:>; ut hujus i'pei pignore matrimoniis, quae retinenda cenruerat,
uaU'ocinaretar. Ibid, Cap. 39.
lege
rnmitrje Church in Baptizi?ig Infants. 1 43
lege ot Birth in the Children of believing Parents,
that being the Language both of the New and Old
Scriptures, andpeeuliarly belongs to thofe Children;
and what it imports I fhall endeavour to llicv/ here-
after. Moreover, his laying, that thefe Children
are defigned for Holinefs and Salvation, excludes
the Children of Infidels, at their Birth at leafl, from
thole great Benefits in his Judgment •, elfe there is
no Place left for Diilindlion.
3. Our next Enquiry fliall be, what Benefit in
*Tertullian^s Judgment derives to the InEmts of Chri-
flian Parents from this Prerogative of Seed, and
what Remedy is provided for them in their finful
and loft Condition. This muft not be all refolved
into their Chriftian Education, not only becaufe this
is communicable toother Children, but alfo becaufe
he himfelf diftinguiflies their Prerogative from their
Education. The Prerogative of their Seed plainly
is in his Account, that they are defigned for Holinefs
and Salvation. But how does he ftate that Matter t
Is it only by the Difcipline of Inftrudlion , which
requires Time and Di fere tion.^ No, but it is really
by their Regeneration, and new Birth of Water and
the Holy Ghoft. For thus he prefently exprelTes
himfelf upon the Article: " Otherwife the Apoftle
" muft have remembred our Lord's Determination ;
*' Except any one he horn of Water and of the Spirit^
" he Jh all not go into the Kingdom of God \ that is, he
«' fhall not be holy *." Shall he not otherwife be
holy, nor go into God's Kingdom ? Why then he
muft be born again of Water and of the Spirit •, for
the Difcourfe is plainly of the Inf-mts of believing
Parents, and this does necelTarily pin them down to
baptifmal Regeneration. For,
* Alioquin meminerat Dominicae Definitionis ; nifi quis nafce-
tur ex aqua & fpiritu, non ibit in regnum Dei, id eit, non crit
fanaus. Tertu/L de A?iima, C'?/. 39.
4-. That
-r-
144 ^/J^Docftrine and l^r2i&:iCQ of the
4. That he means baptifmal Regeneration by
thofe Words of our Lord is manifeit, becaufe he
compares, or makes them run parallel with his Com-
mand, Matt, xxviii. i^. For thefe are his exprefs
Words in his Book of Baptifm, Cbap.i^. *' The
*' Law of Baptizing is impofed, and its Form pre-
*' fcribed •, Go^ and teach all Nations^ haptizing them
" in the Na7?ie of the Father^ and of the Son,, and of
'' the Holy Ghoft. To which Law his Determination
" muft be compared ; E:xcept ariy one be born again
*' of Water and the Spirit,, he /Jo all not enter into the
*' Kingdo?nof Godf." And this will be farther con-
firmed by the Notion he had of Baptifm and Rege-
neration, which he reprefents to be one and the fame
Thing. For, fays he, " The Soul is reformed by
*' Water, and a divine Virtue or Efficacy*."
Which is ftill plainer by v/hat he fays elfewhere :
" Baptifm, fays he, would never be adminiflred to
" the Flefh, or Body, unlefs by Regeneration it
*' fhould be confecrated to a Refarre6lion||." By
all which it appears clearly enough, that Tertullian
by Regeneration, yo.nl, 5. meant baptifmal Regene-
ration ; which is very right when Baptifm is taken
in its fullSenfe for the outward Ordinance and the
|, inward Grace, Regeneration by God's Law and In-
tent being a necelTary Adjundl and Concomitant of
Baptifm with Water ; and the Infants of Chriftian
Parents are the very Perfons, to whom he applies
that Regeneration in Chrijl's Words.
'[■ Lex enim tinguendi impofita eft, & forma pr^fcripta ; Ite,
inquit, docete Nationes, tinguentes eas in nomen Patris & Filii Sc
Spiritus Sandli Huic legi collata definitio i)h : Nifi quis renatus
fuerit ex aqua & fpiritu, non intrabit in regnum coelorum. /-
^rian was returned to Carthage from his Retirement
under the Becian Ptrfecution. In the Year 240, he
was madeBifhop of that Sec, and in the Beginnin<5
of the Year 250, very early he withdrew from the
Rage of that Pcrfecution, but not without a divine
Monition befcre-hand, which to him was a Favour
granted fomewhat frequently, for better Things 1
truft than Church Corruptions, and was therefore
profcribed for his Non-appearance. In fo fliort a
Space as two Years at moit from his Promotion to
his Retreat and ExiJe, he could not make many
public Afts, much lefs introduce and fetdc (Irange
and great Innov^ations in Ecclefiaftical Affairs, which
required confiderable Time and Contrivance, Settle-
ment and Application-, efpecially when he had fe-
veral profeffed Enemies and Opponents on his im-
mediate Advancement to the Epifcopal Chair.
In that Book de Lapfis^ he relates a very llrange
Occurrent, which happened to an Infant Girl in his
Sight andPrefence. That Girl, without any Fault
of her own , fhe being too young to underlbnd
what was done, had been through her Nurfe's Acfb
polluted by an Idol Sacrifice. Being not long after
by her Mother brought to Church, while the Bifliop
and others were ignorant of the Facl, flie was im-
patient at the Prayers, cry'd and wept, and difco-
vered much Perturbation of Mind. But the public
Prayers being ended, when the Deacon applied him-
felf to give the Sacrament of our Lord's Supper to
the Company prefent, and others had received ir,
her Turn and Place came alfo to receive *, but
th/ough divine Inllincl flie turned away her Face,
fhut her Lips hard, and refufed the Cup. Never -
thelefs the Deacon pcrlifled, and for all her Strug-
gling pour'd of the Sacramental Cup into her
Mouth i then followed Sobs, Hicketing, and Vc-
miting in the Girl. L'pon which the holy Fadier
L 3 remarks:
r
J £;o Tthe Dodlrine and Pradtice of the
remarks : '' In a polluted Body and Mouth the Ev
^' charlll could not remain, and the Liquor fan6li-
*' fied by our Lord's Blood violently broke forth
*' from ftained Bowels \ io great is the Power, fo
". great is the Majeily of the Lord !
This is the Narrative, and I dare venture it to
the mod critical Head alive •, yea, though he be
extremely partial alfo, t© difcover in it the leaft
Trace and Footftep of Novelty, or late Invention ;
but it carries before it altogether the Face of Cuitom
and Antiquity. The good Bifliop was by, and ne-
ver interfered, or fpoke a Word, but on his Part
let all Things go on as they ufed to do. The Mo-
ther brought the Infant Child to Church as theCu-
ftom was •, and the other Solemnities being over,
there the Girl was kept and flay'd for the holy Sa-
crament, which had not been done, unlefs that was
cuflomary likewife, feeing no new Law or Order
for it docs appear. The Deacon, as his Duty re-
quired, gave the Eucharifl to all that; were prefenv,
and when the Girl's Place came, he ofier'd it unto
her alfo j and though fhe ftifBy rcfufed, he perfifted
in his Aft, and even forced it into her Moath,
from whence it went down into her Bowels, but
would not there abide. Now I aflc, by what new
Law, Aft, or Order, came it to be the Child's
Place to receive the Sacrament: Or how can it be
accounted for, except the Ufage of the Church had
made it fo ? Or would the Peacon of his own Ac-
cord in the Bifliop's Sight have oher'd it to her,
much lefs been refolute to force it upon her, had it
not been his accuftomed Duty to give the Lord's
Supper to fuch Infants as were prefent ? Wherefore
all the Circumilanccs of the Story befpeak a Cuilom
in the Cafe, that v/as of fome Continuance, was
firmly approved, and had got flrong Footing in the
Church,
Between
Primitive Church in Baptizing In Hi nts. i < r
" Between three and four Leaves higher in the
fame Book, we find another PafTage tluit relates to
Infant Communion. Cyprian is there aggravating
the Sin of thofe, who were not content to perifli
alone, but wiltully entangled other Perfons in idoli-
trous Ac^s and Apoftafy from God •, of whom he
notes in particular: " And lealt any thing fliould
^' be lacking to accumulate Crimes, Infants were
*.' either laid or drawn in their Parents Hands (to
*' the Heathen Sacrifices) and fo the little ones loft
*' what they had gained prefently upon their Birth ;
^' (he means the Gift of baptifmal Grace.) When
^' the Day of Judgment comes will not they fay •,
'' We have done nothing, neither, forfaking the
*' Meat and Cup of the Lord, have we of our own
" Accord haftenM to profane Contagions ; the Per-
'•' fidioufncfs of others deitroyed us *, we have met
" \v^ith Parricides in our Parents ; they denied us
" the Church for our Mother, and God for our
'' Father."
Here is an undoubted Reference to the Baptifm
of Infants, as of known Ufe in the Decian Perfeca-
tion, which was about three Years before the Epi-
ille to Fidus upon that Subject was wrote. For no-
thing elfe but the Grace of Baptifm could Infants
prefently attain upon their Birth, nor lofe again by
profane Pollutions, fo far as their Parents Act could
make them lofe it. And as by the Meat and Cup
of the Lord his holy Supper muft be underflood, lo
Infants forfaking tiiat Meat and Cup through their
Parents Fault, does neceffarily imply that it v/as
ufual with Infants to partake in that holy Sacrament,
becaufe there can be no criminal forfiking of a
Thing wliich is not of a common and approved Ufe.
And if any of thofe Inf mts could walk and go alone, ^
as there is fomething in the Expreflions feems to
import, they mull be baptized before Cyprian was
promoted to his Bilhoprick, or had fufficient Tin-je
L 4 to
/
\
152 T'be Doftrine and Fra&icc of the
to ena6l new Ecclefiaflical Laws for Infant Baptiftrv
and other Matters.
As the Scene wherein thefe Things were a6led, is
principally laid in Carthage and Africa^ yet they feem
to have reached through all the Chriftian World
whither that Perfecution reach'd, and this was as far
as the Limits of the Roman Empire did extend. For
Cyprian in the fame Book affirms the Punifhments
of thofe Apoftolical Pradlices to be as various
throughout the World, as the Multitude of Offen-
ders was numerous. From whence we may probably
infer the Cafe of Infants to be the fame every where,
as it was in Africa^ upon Suppofition the Pradlices
were the fame. But however this be, certain it is
that this Book of Cyprian was not written and de-
fign'd for the Africans alone, but alfo for the Ufe and
Benefit of all Chriftiansi therefore after it was read
and approved in a Synod at Home, was it quickly
tranfmitted 10 Rome^ as appears Epift. 54. Edit.Oxon.
but of PajneUus^ 51. So a proper Courfe was taken
to communicate it to foreign Churches.
Was adminiftring the Lord's Supper therefore to
Infants a very late Innovation of St. Cyprian? Why
then did he take Care to publifh it to the Chriftian
World Abroad, and every where divulge his own
wicked Prefumption in altering the Church's primi-
tive Pra6lice, and profaning that holy Sacrament,
contrary to Chrift^s Inflitution, and the Apoftolical
Rules, as it is now accounted.'* \Vould any Man in
\ his right Senfes take fuch Meafures to defmie him-
felf, and become liable to foreign Cenfures ? Or was
communicating Infants confined to his own Church
fn Africa, and no where ufed or known befides ? How
ftrangely then muft the iirft Mention of it furprize
and fhock the Romans and other Strangers ! As if
with us in England the fame Practice was juft crept
up, our neighbouring Churches would be greatly
Itartled to hear an occafional Hint or two given of
it
TrimitiveChurch in Baptizing Infants. 153
it by any body. For what could they think or fay
at Rome and in other PLices upon the Reading of
Cyprian's Book, and finding thofe odd PafH^ges
and ExprefTions in it, but fomething to thisEffed?
What does Cyprian mean by giving the Eucharift
unto Infimts, and their forfaking the Meat and Cup
of the Eord ? Where were they ever admitted to
that holy Sacrament ? And who has heard of fuch a
Thing before? Is it now begun in Africa^ and has he
therefore been fo bold and temerarious as to break
in on the Gofpel's Laws, and the Church's conftant
original Practice, in giving that Sacrament to none
but thofe who could examine themfelves? Or has he
introduced a ftrange pernicious Novelty into his
own Church, and now tries flyly and craftily to in-
finuate it into other Churches ? What Sort of a Man
is this? What is he driving at ? And where will his
innovating Humour flop, ihould he be fuffered to
proceed as he has begun ? Such Quellions or Expo-
ftulations as thefe had been natural and neceflary,
in cafe the communicating of Infants was a very
novel Invention of St. Cyprian at Carthage^ and
known or pradtifed in no other Churches Abroad.
But not one fingle Footllep of Surprize, Murmur,
or Queftioning, was ever known of any body at
that time, and upon that Occafion.
In Cyprian writing a Book for the Infcruclion of
tranfmarine Churches as well his own, it was a moft
improper Method to fpeak of Infant Communion
without any more Guard and Preamble, than if it .
was a Practice no lefs known and common among ^<
them than it was in Africa^ had they been really ab-
iblute Strangers to it. For I believe no difcrcet
Author will pretend to raife Pleas and Arguments
from Topics that are unknown or diiallowed, fince
that can prove and illuRrate nothing ; but from fuch
as are fuppofed plain and pafTable with the Parties
concerned j and therefore fit to perfuade, or con-
vince
\
i£;4 ^heDo&nnQ andVx2idi\ctofthe
vince their Underftanding. And if in the prefent
Cafe it was othenyife, Cyprian was not fo ignorant
or improvident, as not to forefee the Aflonifhmenc
he mufl throw them into, by mentioning a mofl
ftrange Practice unto them, and pleading upon it as
he did : And then it was needful to acquaint them
firft how Matters flood in his own Country, and af-
terwards to fence againft Surprize and Scandal by
fome fuch Apology as here enfues. I am aware it is
not your Cuftom, nor ever has been, to communi-
cate Infants in your Churches, and you know no-
thing of it ; but I have very lately brought it into
ufe am.ong ourfelves : And tho' thereby I have
changed the old general Pra6tice for v/hat I judge to
be much better, yet I hope you will take no Of-
fence at what feems to me to be very innocent, and
beneficial too : Or if in that Change you apprehend
any Sin or Evil, be pleafed to reraonllrate, and
make it apparent, and then I provnife to revert my
Adl, and reduce this Affair to the antient Apoftoli-
cal Ufage. I mufl appeal to Judgment, whether
fuch an Apology as this in the fuppofed Cafe, had
not been neceffary ; but Cyprian never made it, and
no Man ever is recorded to take the leaft Offence or
Exception at his Words.
Upon which Confiderations I cannot forbear to
conclude, that Cyprian was not, and could not be
the Man, nor the Church o^ Africa in his time, who
began the Pra6lice of communicating Infants •, but
that it was a Cuftom which then generally prevailed
in the Chriftian Church. And fince we find not the
leaft Scruple or Oppofition raifcd againft it at any
time, and no living Soul can tell by whom, where,
or when it was introduced, this inclines me ftrongly
to believe it was of apoftolical Uliige and Prefcrip-
tion. And if in this Perfuafion I am fingular, I fliall
endeavour to affign a probable Ground and Reafon
for the Pradicc.
Had
Trlmitive Church in Baptlzwg Infants. it^^
Had wc no other KviJenccs, certain ic is froin thcle
two Pairao^es of St. Cy^rl.vi^ chat ic was cuiloniary
with the Gentiles very early to devote their Children
unto taife Gods, and for that end admitted them to
the Sacrifices and Rites of their profmc Worfliip.
Nay, as TertulUan gives full Account, Lib. de /lui-
via^ cap. 39. they initiated them before their Birth
to the Service of their abominable Deities by impiouf?
Ufiges ; for which Realbn he there peremptorily
pronounces all their Births to be unclean.
What I would infer from hence, is, that as the
Heathens devoted tiieir Infants to Demons, and put
'em into their PoffelFion by the fuperftitious Cere-
monies of their Religion j lb it is probable the Apo-
idles and firfl Cl\rillians m.ight dedicate their Infants /
to God, and bring them into his fpecial Care and
Prote6lion, by giving them both the Sacraments of
the Gofpel •, that thereby they might prevent the fu-
ture Infuks and Machinations of evil Spirits againfh
their Infants. Badges of Profeinon, Seals and In-
furances of God's Favour to Chriftian People, are
thole two Sacraments •, and by their Adminidration
fo Infants God received them into his Protection, as
part of his own peculiar Charge, to defend them'
etfedually from all the Attempts of wicked Spirits.
Whereupon Gregory Nazianz. Oral. 40. f. 64. exci- .
ting Parents to baptize their Infants, fays,'" ^c?
" thy Child the trinity the great and good Prefervative.''*
We know, ^nfants were once circumcifed, and, as ;
mod believe, did eat of the Pafchal Sacrifice ; in ^
Analogy and Correfpondence to which the Infmts of |
Chridian Parents might be admitted to Baptifm and
the Lord's Table, and fo be configned to God's
Love, Service, and Protection by the particular In-
tered he had in them on that fcore. Never were the
Infants of believing Parents accounted fuch Aliens
to God and his Service, as in thefe Days they acp
ellccmcd
1$
^
1 56 The Dpftrine and Pradice cf the
efteemed by fome ; but that they had their Share
and Concern therein, will appear from the Prophet- s
Summons to a publick Fail and Humiliation, Blow
the Trumpet in Sion, fanEllfy a Faft^ &c. affemUe the
Elders^ gather the Children^ and thofe that fuck the
Breafts', Joel ii. 15, 16.
Perfuaded were the Heathens, that by the Ap-
plication of their religious Ceremonies, their Infants
as yet in the Womb, were conf:fcrated to their falfe
Gods, and put into their Care and PofTeflion •, and
I cannot fee how it was Superftition or blameable
Credulity in Chriftians to believe that God came into
a peculiar PofTefiion of their Infants by the Appli-
cation of his own gracious Ordinances, which are
fure Pledges of his Love, andlnftrumentsof Sandi-
fication in his Hands ; fmce together with them there
goes an undoubted BlefTing to all Recipients, where
no Impediment obftrudls their Efficacy. A Con-
currence of their Will and a6live Powers is required
in Perfons of Age and Difcretion for the Advance-
ment of his gracious Work •, but Infants, according
to their Wants and Capacities, may receive the Be-
nefit of his facred Inftitutions without their own Co-
operation.
Nor would I have any Precifian, or wanton Wit,
to amufe himfelf with the Thought, that I am now
prefcribing vain Spells, Charms, and Amulets unto
Infants, feeing I am fpeaking of God's holy Sacra-
ments, who requires in their Ufe and Virtue no
more than our fevcral Abilities can afford : For I can
tell fuch conceited Wifelings of Adult Perfons alfo,
who befides their Expedaticn and Belief have re-
ceived great Benefit from God's Appointments.. Nua-
man the Syrian had certainly but a flender Faith of
wafhing away his Leprofy in Jordan. No Faith do
we find required by Chrijl, nor expreffed by the im-
potent Man, when by a bare Word he was made
whole-, Johfiv, 8. Our Lord indeed asked him
what
Primitive Church in Baptizing Infants. 157
what was his Define \ but the Man's Anlwer informs
us, that all his Thoughts ran on the Virtue of the
Pool, and not on Cbriji's Power. And the Expec-
tation of the Cripple at the Temple Gate was only
an Alms, when he received a Cure ; yiJfs in. 5. Faith-
lels and untoward enough were the Ifraelites in all
the Miracles and Mercies exprefled to them in Egypt^
at the Red Sea, and in the Wildernefs : Nor could i
the firfl-born Males among their Infants have any 3
Apprehenfion of the Deliverance they received by I
means of the Blood of the Pafchal Lamb \ and the
liime it was in the Fruits of their Circumcifion.
Can it then be any Wonder, if God fhould work in
Favour of our little ones by the means of his own
Inftitutions, and vouchfafe his Grace and Prote6fion
to them, when thereby they are brought under the
Shadow of his Wing, tho' they themfelves can be only
paflive under his Operations ? The antient Church
had a ftrong Faith in God, and a great Veneration
for his facred Ordinances, never holding them to be
vain and ufelefs, where pofitive Wickednefs or Dif-
belief put in no Obftacle •, ajid from the Infidelity of
modern Sceptics, of whatever Denomination, we
will not take our Meafures in thefe Matters, nor per-
mit them to bar againfi: his gracious A6lings by their
Faithlefsnefs. And yet after all, the Baptifm and
Communion of Infants by the Primitive Church on
the forefaid Account, being only a probable Con-
jedture of my own, I am v/illing it fhould be re-
ceived or rejected, as others fee Reafon ; for I can-
not be fond of my own Notions.
But the Corollary and Conclufion I fliall deduce
from the Premifes, will be irrefragable. For let the
Original of that Cuflom of communicating Infants,
ufed by the Church in Cyprian's time, be fixed
where it will, the Cuflom of baptizing Infants mufl
needs be no lefs antient, if not previous to it. For
it cannot be imagined that the Church of Cbriji
would
\c'
1
j^S 1'Jje Dodrlne and Praftice of the
would ever give the Communion of his Body and
Blood to any unbaptized Perfons. Hereupon there-
fore we may Hifely depend, that whenfoever the
Church began to communicate Infants, they were al-
ways baptized before they were communicated.
And this is the very Reafon why I have fo long de-
bated the Article of Infant Communion -, becaufe if
it be fufBciently proved, that this was the Ufige of
the Church before Cyprian^ Days, it will inevitably
follow, he could not be the Author of Infant Bap-
tifm. To confirm which Point, I fliall now make
a farther Progrefs.
Fqr the Introdufliion of Infint Baptifm is the o-
ther corrupt Innovation charged on St. Cyprian ;
and if I cannot prove this to be a grofs Millake,
and morally impofnble to be true, I fliall conclude
I am able to prove nothing.
Wherefore to begin, Cyprian at the head of fixty
five Bifllops more, fynodically aflembled at Carthage^
Anno 2530 has put it clean out of queftion, that the
African Church did then entirely allow and pra6life
Iiifant-Baptifm ; for thus the Matter of Fa6t flood.
Thofe Prelates being met together, another abfent
Bifliop, called Fidus^ wrote to them requefling their
Advice and Determination in one particular Circum-
flance relating to Infint Baptifm •, as we learn by
Cyprian^ s Epiltle to him ; which is^. 64. Edit. Oxon,
Fhius hefitatcd not at the Lawfulnefs or Expediency
of baptizing Infmts ; but a Scruple fprung in his
Head from the Aiofakal Law, or Abrahaimcal Co-
venant, about the precife Time o^ adminiftring to
them Chriftian Baptifm •, whether it fliould be ex-
adly on the eiglith Day of their Age, as the Law
was for Circumcifion, or a larger Latitude might
be taken. This was the only Qneftion in the Cafe,
concerning which he confulted thefe reverend Fa-
thers •, who all agreed immediately and unanimoufly,
not one diflenting, nor fo much as doubting, in this
Refo-
primitive Church in Baptiz'uig Infants. 159
Refolution •, That the precile Day was not to be
fixed, but Baptifm might be admiiiiilerM to Infants
at any time foon after their Birth. And of this
Refolution Cyprian by Letter certified Fidits in the
Synod's Name.
If any think the Reafons they grounded them-
felves upon in that Decifion are weak and inconclu-
five i this is not the Bafinefs under prefentConfidera-
tion : But we are only now inquiring into theDo(5lrine
and Practice of the Church in thofe Times as to Fad ,
in behalf of which the A61 of that Synod is fhrong
and clear for baptizing Infants.
Suppofing Infant Baptifm was not then a common
and received Practice in Africa^ what a ftrange aad ^
fhamelefs thing had it been in Fidus to propofe to y/«i of
Alexandria ; Eiifeb. Hift. lib. vii. cap. 7. And we
may reafonably fuppofe his fuffragan Bifhops, and
oclicr Clergy in Egypt., Lybia., and Pentapolis, to con-
cur with their famous Metropolitan. Firmiliany the
illuftrious Bifhop of Ccefarea in Cappadocia , was
ftrong in the fame Intereft and Perfuafion •, as ap-
pears in his excellent Epift le among Cyprian* s Works*
Both he and the fore fa id Dionyjius affirm this Doc-
trine to have been taught and determined long be-
fore
primitive Church in Baptizing Infants. 1 6 3
fore by two very large Synods, one at Synnada^ and
the other at Icon'mm. And laftly, the Canons called
Apoftolical decreed. That the Bilhop, or Presbyter,
who did allow and receive the Baptilm of Hereticks,
fhould be deprived •, Can. 46. So far was this Doc-
trine fpread thro* Afia., ^gyp-^ ^nd Jfrica \ and {^
firmly was it back'd and guarded !
Neverthelefs, when what Cyprian and his Council
at Carthage., had done in that Affiiir, Anno 255, had
in the End of that Year, or the Beginning of the
next, reached as far as Rome., there it met with a ve-
ry hot Reception. All in a Flame was Stephen upon
the News, and fo far tranfported with a violent Paf-
fion, that he prefently excommunicated Cyprian^
with his African Brethren for their fole Decree of re-
baptizing Hereticks. To the Bifhops, Cyprian^s Le-
gates, he denied Audience, or fo much as Admif-
fion into his Prefence •, and alfo forbad all the Chri-
ftians at Ro7ne to receive and entertain them in their
Houfes. Likewife for the fameReafon he threatned
to fufpend Firmilian and the Afian Bifliops from his
Communion -, and as that great Man in his Epiftle.
reports, could give Cyprian no civiller Names than
thofe of, Falfe Chrifi^ Falfe Prophet., and deceitful
Worker., on that Account alone. There was Storm
and Fury enough.
That Stephen was ignorant of what Cyprian with
his Synod of fixty five Bifhops had determined two
or three Years before concerning baptizing Infants,
cannot with Reafon be imagined •, and that he knew
nothing of his ExprefTions about communicating
Infmts in his Book de Lapfis tranfmitted to Rome^
which alfo has an implicit Hint of Infant Baptifm,
I think likewife cannot rationally be affirmed. Paf-
fages were thofe worth the Notice of a Roman Bi-
fhop, efjpecially if to them he was before a Stranger ;
for a mighty Noife and a ftrangc Alarm they mufl
give at Rome.^ if with fuch Cufloms of baptizing
M 2 and
164 ^he Dodlrine and Praftice of the
and communicating Infants, Roine till then had been
unacquainted.
Suppofe we now, as the Baptijts roundly affirm,
Cyprian was really the Man who very lately had in-
troduced thofe two grand and corrupt Innovations
into the African Church j how came enraged Stephen
to forget them clean, and pals them over with an in-
tire Silence in his Charges and Reproaches of St. Cy-
prian ? Never did he touch upon that String, never
drop a Syllable of Accufation againft him for thofe
two mod grofs and mifchievous Novelties, while he
florm'd and blufler'd againft him beyond all meafure
for the Re-baptization of Heretics, which notwith-
ftanding was none of Cyprian^ Invention. What
was becomie of Stephen^s,^ at leaft pretended, Zeal
for the Caufe of Religion ? What of his Spleen and
Anger? What of his Art and Skill in dreffing out
an Adverfary, and rendering him odious before the
World, that he might juftify his own violent Pro-
cedure againft him ? The Application of Baptifm
anew to vile Heretics at their Return to the Church,
when their firft was counted void, could not be a
worfe Adl in itfelf than the Application of both Sa-
craments to Perlbns that are reckoned no lefs un-
qualify 'd for thofe Ordinances, than uncapable of
their Benefits, fo far as to become Profanations and
Nullities. Neither could ^S/c;/'/^^/; fear ftronger Op-
pofition and Enmity in attacking Cyprian and his
Bifliops for thofe two Innovations, than for the Re-
baptization of Heretics -, in which laft Cafe he con-
tradidled feveral Councils, and had to deal with
Men of great Figure, fuch as Bionyfius and Firmi-
lian^ and alio with the Eallern Church, befides Cy-
prian and his Africans \ whereas in the other two
Cafes he adcd only againft the laft, whom he fcru-
plcd not to excommunicate, and affront with the
utmoft Rudcnefs: And befides, if Matters ftood
then as they aic now reprefentcd, he might juftly
expect
Primitive Church in Baptizing Infants. 1 65
fxpcdt all the Greek and Lattn Churchf^s lo take his
part againft the unconlbionable Corrupters 6f Re-
ligion.
When the PafTions of fuch fiery and high-fpirited
Men as Stephen are enflamed, and their Hand is once
in, they greedily catch at all Opportunities to de-
fame an Adverfliry, and load him with Reproaches.
And was not here a fair Occafion given for the Ule
of that Method, if Cyprian was the Man indeed that
brought up thofe two llrange Innovations, of bap-
tizing and communicating Infints ? Would not his
Heat and PafTion prefently have broke out upon it
into fuch Exclamations as thefe ? Behold ! there is
the falfe Cbrift^ the falfe Prophet, and deceitful
Worker, who has lately prefumed to introduce two
mod wicked Corruptions into the Chridian Church,
and hopes to impofe them on us all, or at lead that
he Ihall pafs unreproved. For there is the Man,
who being not fatisfied with re-baptizing Heretics,
has moreover within thefe few Years changed the
true Subjedls of Baptifm from the faithful People to
faichlefs Infants, who are no more capable of its blef-
fed Effects than brute Animals •, and has thereby
violently broke in on our Lord's Commiilion, the
Apoilile's Rules, and the conftant Practice of the
univerfal Church down from them to this very Day ;
and is unchurching of us all as fift as he can, by
bringing in falfe Baptifms, falfe Ordinations, Mi-
niftries, and Difciples to Jefus ChriJL Neither is
this all yet, but there is the Man, who contrary
to all Laws, Reafons, and former Cuftoms, has now
at lafl profaned and proftituted the mod holy Sacra-
ment of our Lord's Supper, by adminidering it like-
wife to unqualified Infants. Judge ye therefore, all
the Chridian World, who have any Concern for
Gofpel-Truthand Purity, whether he does not mod
judly deferve to be fufpended from our Communion,
M 3 and
i66 ^he Doflrine andVxzdiicc of the
and be had in Abhorrence for thefe his deteflable At-
tempts and Pra6lices,
Would not fuch heavy Accufations and flinging
Reproaches as thefe are, if grounded on true Fa6ts,
have been natural and obvious on that Occafion, and
ferv'd wonderfully well to gratify Stephen*s Spleen
and Gall, in blackening his Adverfary, and vindi-
cating his own Condudl ? But to leave out two prin-
cipal Parts in three of the Accufation, when by in-
ferting them he would have overwhelmed poor Cy-
fr'ian^ and crufh'd him to the Ground with their
intolerable Weight, is a moil unaccountable Ma-
nagement on the former Suppofition.
For no where do we read that Stephen^ or any
body elfe throughout the Univerfe, ever fpoke a
fingle Word, or took the lead Exception againft
Cyprian for his admitting Jnfants to Baptifm and our
Lord's Supper. Neither did Cyprian^ or any one of
his Friends, offer at an Excufe or Apology for his Do-
ctrine and Practice in thofe tv/o Articles, as they ftre-
nuoufly defended themfelves in the other Point of re-
peating Baptifm unto Hereticks; which I think
does invincibly prove that he was never accufed, ne-
ver blamed or gainfayed on their Account. What
now could be the Reafon of this profound Silence
in all the confcientious World both Clergy and
Laity j and of this amazing Tamenefs in fo virulent
an Enemy, as Stephen then was to Cyprian^ when
he had the faireil Handle given him to vent his out-
ragious Refentments againft him, and when Cypri-
an\ Refolves, Dodrine and Ufage in thofe Mat-
ters were openly publifli'd and made known to all ?
After many a cool and deliberate Thought beftow'd
on this Subjedl, I could never pitch on any proba-
ble, or even pofTible Reafon for fuch a pcrfedl Si-
I lence in thofe two Cafes, except this one : That
j Stephen and all other Chriftians of any Note, knew
that Infant Baptifm and Infant Communion did not
fo
Primitive Church in Baptizing In^dnts, 1 67
fo late commence in ylfrica , but were in Ule ac
RomCy in 7/^/y, iind every where clfe in the Greek
and iri/i/j Churches, and had both been ib, or at
leafl Inflint Baptifm, from the Apoftlcs Times. For
of this Baptifm it was believed and alVerted, about
a Century and half after Stephen's Days, that it was
an univerlal and Apoftolical Practice, by Orthodox
Fathers, Pelagian Heretics, and the whole Body of
Chriftian People, with very little, if any Exception.
Of the Condu6t of rational Men a rational Ac-
count ought to be given ; and if any one can give
another befides what I have given of Stephen's and
the Church's Conduct in the prefent Cafe, let it be
produced and juftified, and 1 will give up my own :
But till that is done, from what is premifed, I fhall
and muft conclude Infont Baptifm to have been the
general and primitive Practice of Chrift's Church
long before Cj^n^;^ lived, and even quite up to the
Apoftolical Age, and the Inftitution of Chriftian
Baptifm.
Let us now draw up and fum the Force and Sub-
ftance of our Evidence. By the Mouths of two or
three Witnejjes fioall ev.eryWord he eftablijhed^ or Caufe
decided^ fay the holy Scriptures, and all human Courts
are therein agreed. More than this ^Number of
Witneffes for Infant Baptifm within the three firft
Centuries have I produced in IrencBus^ Origen^ Ter-
tullian^ Cyprian^ with his fixty five Bilhops, befides
the confentient Silence, and therefore apparent Ap-
probation of the whole Church in thofe Times ; and,
I hope, have juftified their Evidence and Allegations.
Proper it is here to remember Dr. Gale's Conceffions,
to this Purport; that '' the Teftimonies of the firft
*' Fathers being honeft, faithful Men, concerning
*' fuch notorious Fads, as was the Adminiftration
*' of Baptifm in their own Times, and thence up to
*' the Apoftles Days, fhould be taken as fatisfado-
** ry, becaufe of that Matter they could not be >-
M 4 " noi ■ .-: ,
A
1 6 8 T^he Doarine and Pradtice of the
" norant, nor would they teftify Untruths in Fafb;
** neither yet would they innovate and deviate in
*' fuch a weighty Cafe from their primitive Pattern.**
If this be true, how then can our Conclufion be
denied us, for the moft ancient, early, and Apoflo-
licalPradice ofJnfantBaptifm, fince to this thofe
Fathers have born their Teflimony ?
The Docftor has alfo fet it down as an evident
Kule; "^ New Opinions or Pradlices, we fee, are
<^' ufually introduced by degrees, and not at once,
" nor without Oppoficion." Let.lsX. p. 399. He
might very well have fpared his cautious Ufually ; for
in Matters of this Nature and grca: Importance, the
Rule is unexceptionable. If therefore we may make
any Ufe at all of his plain Rule, I afk •, How came
Infant Baptifm in by Degrees, if in Cyprian's Days
it was firil introduced, and prefently overfpread
\ the Chriftian World ? Where are the Steps, where
I are the Evidences of its gradual Introdudtion ? Alfo,
I what the leaflOppofition did it meet with? For who
I was the individual Per«fon, Friend or Foe, that once
I niuttcr'd with his Lips againfl it.^ Publifh it St. Cj-
"v J^^i^^ <^i^ 2it Carthage^ at Rorne^ and in all Places by
his own Writings, that were highly valued and much
perufed ; but what living Soul made any Exception
I to it ? Since Tertullian is refcued out of our Adver-
|, fary's violent Hands, and reftored to his true Senfe
I and Meaning, not one approved Writer, or difap-
I proved either as I believe, can be alledg'd, that ever
I opened his Mouth, or uttered a Syllable againft bap-
I tizing Infants, throughout the three firil Centuries:
/ And confequently, our WitnelTes for it, and the
Praftice itfelf, we will have in Spite of Fate, by all
the Ruks of Procefs among Men, feting they gave
in their Evidence without the leaft Oppofition or
Contradi6lion, and were alfo back'd and fupported
in it by a Cloud of Witneffesofall Sorts in the very
next Centuries.
Dr.
Primitive Church in Baptizing Infants. 1 69
Dr. Gale, fays TaJJjcr^ p. 30. '^ has abundantly
*' (hewn, that Infant Baptifin was not the Church's
*' Udige for about 250 Years after Cbrijt.'' Then,
fay I, has the Do6lor performed an abfokite Im-
poITibility, by making real Fa(5l to be real Falfliood,
And, fiys Davey, p. 56. " Cyprian was the Spring
" and Fountain-head of Infants Baptifm." Magi-
flerially fpoken, and Ditftator-like ! As much cer-
tainly 3.S Davey is the Fountain-head of Truth, who
feems to underftand as much of Church-Antiquity,
as one of thofe Infants do, whofe Right to Baptifm
he contradids. The Rotnans had once their dark
Fighters call'd AndahatcE, and Chriftendofn has now
its dark Writers call'd Catahapt^B •, who affirm for
Truth they know not what, but follow the Herd
according as they are led by their blind Guides, and
one after another try to pafs their counterfeit Coin
upon the World for current Payment : For fure I
am Cyprian was never the Founder of Infant Bap-
tifm •, but it was an uncontelled Ufage of the Church
in his Time, and long before. Abundance of Da-
vey*s Dreams and Hallucinations are but too obvi-
ous and apparent j but neither is he or his Lucubra-
tions fo confiderable as to deferve our ferious Ani-
madverfions.
'Tis an Intimation of Dr. Gale, that Infint Bap-
tifm gradually crept into the Church, after the fame
manner with other Corruptions •, but if we date its
Entrance thither after the Apoftles Deceafe, no Man
on Earth can point to the Time of its Introdudion •,
no, nor fo much as give a probable Guefs at that,
fince Terlullian now will do no Service for that End,
and never intended to do it, in cafe he had been
rightly underflood. In regard therefore that Bap-
tifm was a momentous Ordinance in Chridianity,
and its Adminiftration openly celebrated in the Face
of the Church, it was impoffible to make fuch an
Alteration in it, as is now pretended, without the
Knowledge
V
170 The Dodlrine andVv2iQ\ct of the
. Knowledge of every Chriflian, that knew the Diffe-
I rence between a grown Perfon and a young Infant •,
and if Chriftian People of all Ranks had any Re»
, gard to their holy Religion, that Alteration could
never begin, much Icfs prevail, as it did in thofe
, early Ages, without flrong and various Oppofitions.
The Doctor alfo, Let. XIII. p, 544. has a plea-
fant Conceit, that Infant Baptifm might come into
Ufe and Vogue much alike as that mighty Prodigy
of Tranfubftantiation did. But would he ferioufly
run a Parallel between the two Cafes, without con-
fidering the vail Difference between the State and
Condition of the Chriflian Church jn thofe two Pe-
riods of Time ? The third Century he pitches upon
for the Rife and Start of Infant Baptifm. That
was an Age when the Knowledge and Pradlice of
our mofl holy Religion flourilhed in their due Per-
feflion ; when the Church abounded with Men of
Merit, who were exceeding jealous of all hurtful
Innovations, and oppofed them vigoroufly ; when
fhe enjoyed her full Liberty from domeitic Tyran-
ny, adted freely, and fpoke out the Truth without
Fear of Controuiment •, and when Chriflians facri-
ficed their Fortunes, Liberties, and Lives, rather
than betray the Interefts of their Religion. But
Tranfubftantiation grew up in the moft corrupt,
dark, and flavifli Ages of the Church, groaning
under Papal Ufurpations •, when Superftition was
predominant, and Errors were become rampant;
when Liberty was banilhed out of the Chriftian
World, and Peoples Wills, Underftandings and
Confciences were reduced under fuch a Yoke of
Bondage, that Kings and Emperors could hardly
call their Souls their own. All which prepared them
to receive any Abfurdities that fliould be impofed.
Other Protcftant Writers almoft without Number,
have given the Detail, and traced the Monfter from
its Conception and Birth up to its full Growth and
MatU'
Primitive Church i?i Baptizing Infants. 171
Maturity. But if we date the Rik of Infant Bap-
tifm any Thing lower than the Apofllcs Days, it will
remain a Myftery *, fince I have baffled our Adver-
faries Enterprizes on TertuUian and St. Cyprian^ in
whom alone they hoped todifcover fome promifing
Footfteps of its Original. Yet in thofe very Dregs
of Time, Tranfubftantiation could not pafs without
ftiffOppofition, as all Men know who are acquaint-
ed with the Tranfadlions relating to Berengarius^ and
thofe who joyn'd him in his Sentiments. And is this
a parallel Cafe to Infant Baptifm? I perceive no
comparifon can be too wild for Men of Learning to
fallen upon, if it do but favour their odd Opinions.
And indeed feveral others of the Do6tor's Invention
are fo mifhapen and difproportioned , that they
loudly proclaim the Want of a better Limner.
Other Fancies the Do6lor has to fhew how the
Cuftom of baptizing Infants might begin -, but as
they are grounded partly on his own Surmifes and
Prepofleflions, and partly on hiftorical Miftakes, fo
it is not worth my while to expofe their Weaknefs :
And if, as I am perfuaded, it was really a primitive
Apoftolical Cuftom to pradlife Infant Baptifm, all
Schemes of its Introduction in After-times muft be
entirely vain. When Men have working and pro-
jecting Heads, they build many Caftles in the Air,
and are frequently teeming with Chimera's.
Some of our Adverfaries have the Aflurance to
challenge the Pelagians for Anti-pcedo-haptifts : So
does Davey^ p. y§. though I do not remember that
Dr. Gale has run into that Extravagancy. 'Tis well
known that we cite the Pelagians as impartial Wit-
neffes for the Church's Pra6tice in baptizing Infants
at all Times down from the Apoftles to their own
Days i and their Evidence muft be unexceptionable
for a Reafon to be given hereafter •, but firft we will
hear them fpeak their Minds upon the Subje<5l.
Ccelejiius^ as St. Aujiin relates, dePecc, Orig, Cap.^.
thus
1/2 jT/^^Doarine and Vr2iQACt of the
thus declares : " We cqnfefs that Infants ought to
*' be baptized for the RemifTion of Sins, according to
*' the Rule of the Univerfal Church, and according
*' to the Sentence of the Gofpel •, becaufe our Lord
*' hath determined that the Kingdom of Heaven
*' can be given to none but baptized Perfons, which
*' is bellowed by free Grace, and not gain'd by
*' the Power of Nature." Pelagius himfelf, in his
apologetical Epiflle and Account of Faith, direded
to Innocent Bifhop of Ronie^ who without his Know-
ledge was then deceafed, writes, " That he was de-
'•• famed and flandered, as if he denied the Sacra-
'* ment of Baptifm to Infants, and promifed the
*' Kingdom of Pleaven to fome without Chriji's
*' Redemption." And then, according to St. Ju-
Jliii, de Grat. Chrifti^ Cap. q,o. and, de Pecc.Orig.
Cap. 1 7, ^c. fpeaks thus Home to the Point i
*' That he never heard of any wicked Heretic, who
*' laid this about little ones -, (namely, that they
*' were not to be baptized) for who is fo very igno-
" rant of the Gofpel, as to dare affirm this, or
*' (lightly mention it, or even think it? Moreover,
'•^ who is fo impious, that he would have little ones
" excluded from the Kingdom of Heaven, while
*' he will not have them baptized, and born again
*' in Chrijl ? Or forbids them to be regenerated
''^ to an everlafting and certain Life, who are born
*' to a Life that is uncertain ? " And likewife Ju-
lian in St. Atifiin^ Lib. i . Cap. 1 1 . operis imperfect
cont. Julian, affirms: " We fo far confefs the Grace
'' of Baptifm is profitable to all Ages, that we
*' eternally anathematize all Men who think it not
*' neceflary even to Infants." More might be al-
ledged, but more is needlefs, feeing thefe Attefta-
tions are full and clear, and thefe three Men were
the Ringleaders of Pelagianifm.
Againft all which it is objcded-, " That we have
*' not thefe Confeffions from the Pelagians own
«' Writings,
Primithe Church i?i Baptizi?ig Infants. 173
" Writings, but from St. Jujlin^ and other Au-
'* thors, who for the Intereit of their Caufe, might
*•' give us a fuHe Account of the Pelagians Notions.**
No, PdagiiiS himfclf lays, '* tlie Slander and Dcfa-
*' mation of him was, that he denied Baptifm wn- ^
** to Infants." But this wretched Subterfuge and
Suggeftion is mod unworthy to be heard, becaufe
it makes thofe holy Fathers to refemble our prefcnt
Jfiabjptijfical Venters, who care nocwliat they aver
in their own Defence. For when the Pdaglajis own
Works were yet extant, and but too common for
every one's Perufal j and when they them fe Ives were
ftill alive, and exceeding induftrious to vindicate .
themfelves and Tenets, and to refute their Adver-
faries pretended Mifreprefentations of them •, would
St. Aiiftin^ or any body elfe, be fo difhonefl, fo
witlefs, fo fhamelefs, as to write the moft impudent
Lies concerning them, on purpofe to be difprovcd,
expofed, and hifs'd from off the Stage? This is fo
grofs an Abfurdity, that none but a Man abandon'd
of all good Senfe and Modefty, would ever fuffer
it to come into his Thoughts. And how are they
better, who in thefe Days depending on no Autho-
rity at all, befides their own vain Imaginations, do
prefume to contradidt the bed Authorities of the
Church in the Ages they lived ?
But to flop their Mouths, if poflible, we have
ftill extant Pelagius^s own ProfefTion of Faith to Pope
Innocent^ which in the Name of his Party delivers
their Sentiments in thefe exprefs Terms : " We hold
*' one Baptifm, which we affirm ought to be admi-
** niftred in the fame Sacramental Words to Infants,
•' as it is to thofe of riper Years." This ProfefTion
of Faith the great Voffius proves to be of Pelagius's
own Writing and Compofure, Hijl, Pelag. Lib. i.
Cap. 4. And Archbifliop U/Jjer alTerts it alfo to be
genuine, de Britann. Ecdef. Primord. Cap. 10. p. 265,
Two Men, who for Skill in Antiquity, and all good
Lite-
174 T'heDoQ.nnt and Pradlce of the
Literature, are by far preferable to five hundred
Dabblers in Church-Hiftory among the Anahaptifts.
Infant Baptifm was therefore ftrongly maintained
by that Sedt \ not indeed for the RemilTion of Ori-
ginal Sin, which they always denied, but for their
Adoption to be God's Children, and Heirs of his
Kirigdom : And Ca;leftius did but equivocate, or
mean fomething elfe, when he gave that as an End
of their Baptifm. Certainly thefe Men knew their
own Minds, and the Primitive Ufage of the Chri-
ftian Church, better than our Adverfaries can do at
this Diftance of time *, and their Teftimony in be-
I half of Infant Baptifm is of the greatefl Weight,
I becauie it was very prejudicial to their Caule, and
J^ therefore their Principles led them into the flat De-
1 nial of it, in cafe they could. For the main Contro-
verfy between them and the Catholics was about Ori-
ginal Sin, which they rejected, and the Catholics
* abetted j and thefe laft, to prove it, alledged the
conftant and univerfal Practice of the Chriftian
Church in all former Ages to baptize Infmts for the
;^, RemilTion of that Sin, which they took to be a
ftrong Argument in its Favour. But could the Pe-
lagians have proved that Pradlice to be a novel In-
vention, of no older Date than about a hundred and
fifty Years before, they would have effectually o-
verthrown and baffled the Catholics Argument for
Original Sin, founded on that Baptifm. Nothing
therefore but the glaring Evidence of Truth and
Faft, which was too bright for them to gain-fay,
could have pofiibly induced them to own and affert
that univerfal primitive Pradice of the Chriftian
Church in baptizing Infmts, and thereby bear wit-
nefs againft their own Intercrt. Yet were they Men
of Learning and acute Parts, of great Intelligence
and Application, and much nearer the Fountain-
Head, to know the Cuftom of the Apoftolical
Churches in that Affair, tiian they who now, or in
I later
Primitive Church in Baptizing Infants. 75 1
later Times after Pelagius, have oppofed Infant
Baptifm.
With the fame Authority from antient Records,
that is really with none at all, do the Baptifts affirm
the Novatians to be againft baptizing Infants, and
for this Reafon blazon their Efcutcheons with high
Eulogies •, tho' their Schifm was founded on the mod
flagrant Profinenefs and Iniquity. B'Anvers calls
them, «' That famous worthy Church and People i'*
^. 1 1 1 . Bavey ftyles them and the Bonatifts^ " Good
'' DifTentingProteftants •," ^.51. And agi^in, '' A
*' holy religious People •," p. 68. Such is the Tafte
and Gufto of our Adverfaries, that with them all
Merit lies in Separation and Oppofition. Two
Men, Nov at us and Novatianus founded the Nova-
i'lan Schifm, fo called from the laft. And that
the World may perceive what it is that gives
Worth and Saintlhip in the Judgment of our con-
fcientious Baptifts^ and what fort of Patrons or Af-
fociates they can glory in, right or wrong, I fhall
briefly characterize thofe two Men and their Pro-
ceedings in raiflng up that Sedl.
Novatus^ a Presbyter of Cyprian^s^ was the chief
Incendiary in this Faction, to kindle the Fire of
Contention. He being confcious of his Crimes, and
fearing Cenfure for them, fet himfelf to crofs his
Bifliop *, and in oppofition to him procured Felicif-
fimiis to be ordained Deacon, to head the nefarious
Fadlion in the Mount. His own Father Novatus
fuffer'd to die with Hunger in a certain Village, and
after Death left him unburied. The Womb of his
pregnant Wife he kick'd fo violently with his Heel,
as to make her mifcarry, and kill the Embryo •, and
fo he murder'd the Fruit of his own Bowels before it
faw the Light. Orphans by him were robb'd. Wi-
dows defrauded, and the Church's Treafure was em-
bezzled. For thefe atrocious Fads he would have
been mofl: jufl:ly deprived and excommunicated, had
not
176 The Doftrine and Praftlce of the
not the Decian Perfecution intervened, and drove St,
Cyprian from his See •, which for that time reprieved
the heinous Criminal. The reft of his Chara6ler I
Ihall defcribe in Cyprian'^ own Words: " Novatus
*' was a Man always fond of Changes and Innova-
*' tions, exceeding covetous and rapacious, puffed
" up with the Swellings of an arrogant and faftuous
*' Mind, infamous among the Catholic Priefts and
*' Bifhops, as one that was heretical and perfi-
*' dious, always curious and inquifitivc to betray,
•* an egregious Flatterer that he might deceive, ne-
*' ver faithful in Love and Friendfhip, a Tempeft
" and Hurricane to caufe Shipwreck, and the avow-
*' ed Enemy of Quiet, Tranquillity, and Peace •,"
Cypr. Epift. ad Cornel.
Perhaps our modeft- Anabaptifts ^ according to
their laudable Cuftom, may with great Civility im-
pute thefe to Cyprian as Lies and Fictions. A like-
ly thing indeed ! when the Fa6ls were notorious to
the Chriftian World, vouch'd by other Witnefles,
and publiihed while Novatus and his Party were a-
live and a6live.
Novatianus was a Man of Learning, Eloquence,
and Mafter of a good Style, who had been bred up
in the Stoic Philofophy. When a Catechumen he
was exorcis'd, and being vifited with a dangerous
Fit of Sicknefs, he was baptized in his Bed for fear
of Death, which made his future Promotion in the
Church to be uncanonical •, yet at the Bifhop's ear-
neft Requeft, he obtained it with much Difficulty
and Oppofition, and was at laft ordained Presbyter
at Rome. Pacian ad Semp7'onian. fays. He feparated
from the Church to avoid Perfecution, or theHard-
Ihip of ConfelTion for the Chriftian Faich. And
when the Perfecution approach'd, he bluftied not to
affirm, that he would rather return to his Heathen
Philofophy than fuftcr Martyrdom •, tho* fomeofhis
Gang filfely boafted afterwards, tliat he died a Mar-
tyr.
Primitrje Church in Baptizing Infants. i y^
tvr. And fwear he ufcd to do, that he woul 1 never
define a Bilhopric. But thus briefly does Cyprian ad
Cornel, dccypher the Man. " To the Deftruclioa
" ofthc Brethren he prates with a noify Tongue, and
" cafts abroad the Darts of his poifonous Eloquence,
*' being more flern and rigid in the Pravity of fecu-
'' Jar Philofophy^ than pacific in the Lenity of the
" Evangelical Do6lrine •, a Dcferter of the Church,
*' the Enemy of Mercy, the Murderer of Repen-
" tancc, theDodlorof Pride, the Corrupter of the
" Truth, and the Dcllroyer of Charity."
When at the Death of Decius the Perfecutibn
ceafed, and Cyprian was returning home, Novatuy
to efcape Ecclefuftical Cenfurt for his various
Crimes, and fet the Church in a Flame, fails to
Rome^ where he meets with proper Matter for his Ma-
lice to work upon. For there Novatian^ contrary to
his former Oaths not to defire a Bifhopric, was highly
difgufted for mifling that at Ro?ne^ Corneli'js beiug
chofe by the unanimous Votes of Clergy and Laity.
Novatus obferving his difcontented Mood, lays hold
on the Opportunity, and perfuades him to fct up'for
Anti-bilhop to Cornelius ^ the Plot fucceeds, ■ ajid
they fend into fome remote Corners of Italy^ under
a fpecious Pretext, for three ruilic, fimpie, ignorant
Bifliops j who being come to Ro??ie^ and mads
drunk, were prevailed upon to lay Hands on Nova-
tiany and ordain him Bifliop of the City againil Cor-
nelius : Of which A(5l one recanted, and was refto-
red to Lay-Communion i the other two perfevered,
and were deprived.
Novalian, thus worthily and canonically ordained,
as he gave the Lord's Supper to his Sectaries, took
their Hands between both his own, and before they
communicated, made them fwear by the Body and
Blood of the Lord Jefus Cbrijl, that they would ne-
ver forfake him, nor return to Communio.i with
N Cornelius.
\
lyS Tthe Doftrine and Praftice of the
CGrnelius. A fiimous Precedent for Church and Re-
bel-covenanting !
All the Colour they had to palliate their wicked
Schifm, and delude the Simple, "was, forfoorh ! no-
thing elfe but Purity of Church-Difcipline and Com-
munion. For the Catholicks had decreed to receive
the Lapfed into Communion after a due and regular
Courfe of ferious Repentance: To which A61 the
Novatians^ in their 6'/czV^/ Rigour, utterly refufed
Compliance •, but alledged all fuch Communions to be
grievoufly polluting, and therefore would never recon-
cile and give Peace to the Lapfed, even at the Article
of Death, tho' ever fo deep and hearty Penitents, but
referred them wholly to God. And this I think,
not without good Reafon, is held by fome to be
their Judgment and Practice in other Sins, w\^ich
they taught to be irremifTible, by Men at leaft, after
Baptifm •, and fo v/ith a bowellefs and unrelenting
Cruelty, they forced them to die out of the Church's
Pale and Bofom.
But obferve it diligently how this Farce was adled
by the frontlefs Hypocrites? For before their Sepa-
ration, both thofe Worthies were for receiving the
l.apfed to Communion without requiring the Pre-
liminaries of Repentance. And Novatus in parti-
cular was at the Head of that ungovernable FaClion
at Carthage^ whoendeavour'd to compel their Bifliop
to it, even againft his Will, and (if I remember well)
not without rude and blunt Threatnings. But after
the Refolution was fix'd to pick a Quarrel, and break
off with the Catholicks, the mofl penitent Sinners a-
mong the Lapfed might knock in vain for Mercy at
the Church's Door, and go excommunicated out of
the World •, and whofoevcr would notfubmit to Ze-
7Jo's inexorable Laws, but received the Lapfed at all to
Communion, muft be fhunncd, as defiled and defi-
ling by a fital Infedlion. Flence the Novatians took
the Name of Cathari^ or Church-Puritans, as the
Donatijls
2
Primitive Church in Baptizing Infants. 1 79
DoHdliJls afterwards did for much the f.unc Re.itori.
Thus the Prccifians rung the Changes, and from one
F-xtrvmc of Loofenefs and Licentioufncls in Church-
DilcipHnc, ran over to the other of an inhuinan
Srarchnefs. And no lefs defervedly than fcarcafli-
caJly did Coiijhintifie^ upon his hearing their Principle^,
return upon one of the Tribe : S-U y.Kiux)ixy i^c. Fix
a Ladder^ Acefius, and cUmh up to Heaven by thyfelf
alone. Thus began the Ncvdtian St^cl:, good Dif-
fenting Protcftants, and a famous worthy Cluirch
and People no doubt ! where the Devil had a Ciia-
pel, and their new Admirers can fay, ylmen.
The Anahai-tijis I own have much better Reafon
to claim an Intereft in the Donafifis as oppofing In*
fant Baptifm on fome Account or other, for which
we have the Authority of St. Anftin. But thofe Sec-
taries improved into a mod wild, freakifh, cruel,
fanguinary, and m^urderous fort of People, wliofe
untractable Temper neither Love, Fear, or Argu-
ment, Gentlenefs or Severity could ever mollify •, for
fuch a Spirit had they, that they founded a Merit
upon, and claimed a Privilege from their own Per-
verfenefs, and were fitter for a Mad-houfe than th-^
Church of Cbrift. He that will know the Men and
their Communication, need not read St. Auftln^ Op-
tatiis^ and the other Antients, but may fee enough
in their Hiflory compiled by Mr. hong^ who pro-
duces his Authors for what he relates. Wherefore,
referring to him, I lliall only hint at the Original
of this mod outragious and deplorable Schifm.
Anger brought it forth. Ambition nurs'd it, and
Avarice confirmed it •, as O^Aatus truly afnrmed.
Botriis and Cckfius ftood Competitors againft Ceciliar.
for the Bifhopric of Carthage^ and upon the Choice of
him, they became fullen and difcontented with *em.
With them fome facrilegious Perfons, radier than
do the Church Juftice upon Cecilian's Demand and
Procefs againfb them, fbruck in ^ and were ail quick-
N 2 ly
i8o ^he DocSrine and Pradlice of the
ly joined by Liicilla^ a mod rich and fadious Wo-
man, and highly pffended at the Bifliop for due
Correption. She with her Money and Intereft drew
Secundus Primate of Numidia^ Donatus a Cafd Nigrdy
and others into the Fadion. Being thus Rrength-
cn'd, they form a Defign againft Cecilian^ to accufe
him and his Ordainer Felix^ not fparing his Prede-
cti^ov Menfurius^ for Traditors in the Perfecution of
Dioclefian. And afTembling firft at C'lrta^ fome fay
to the Number of feventy Bifhops, a Whim took
them to adl the Saints, and purge themfelves of the
Guilt they were wrongfully charging on their Ad-
verfaries. Secundus calls fome forth by Name, and
upon ConfefTion bids them go on the other fide •, but
one of their Number, c^WtdPurptinus^ a Man of a
bolder Spirit than the reft, would not be fo frightened
upon Examination, but retorts the Accufuion on
Secu}2dus himfelf, where the fime Guilt was alfo
lodg'd. Hereupon taking better Advice, they all
agree to be quiet, and very modeftly, in a felf-de-
nying manner, do as it were by a tacit Confent ab-
folve them,felves, leaving all to God and their own
Confcitnces. Then they adjourn to Carthage^ ad
vigoroufly againft Cecilian^ declare his See void, and
Y^vc^tY Majorinus^ Lucilla's Chaplain, tohisBifliopric.
Here were the demure and fandified Pimtans^ who
carrying Guilt in their own Breafts, were pleafed to
difgorge it in the Faces of innocent Men, as they
afterwards appeared to be, by three fair and impar-
tial Tryals. So they went off as too lioly for pol-
luted Communions, and raged about the Chriftian
M^orld with the moft fierce and Antichriftian Fury.
However, as om Anti-Pa-do-Baplifls feem extremely
fond of all the peftilent Heretics and Scliifmatics they
can poflibly hook into their Intereft, fo can we freely
allow them to pride themfelves in fuch Partizans,
and never grudge them their fcandalousand ignoble
Company.
2 Be
Primitive Church in Bapti'zing Infa n ts. 1 8 £
Bj ic fo likewife, that horn the fourth Ccntuj y
d.ownvvardf, fome kvv Parties and confidcrablc Pcr-
fons may have Ihewed their Dillike of Infant Baj)-
rifm i yec what are they comparatively with thofc
Multitudes for it, which may be confronted againfb
them in all Ages of Chriltianity, in cafe Truth went
by the Poll and Majority of Voices? And of thofe
learned Men who of late gave in their Opinion once
againft baptizing Infints, fome on maturer Dc^libe-
ration rctracled, as Dr. Taylur and Barloiv •, tho' no
Notice is taken of that, but their former Sentiments
are continually cited. We know the moft acknow-
ledged and fundamental Dodirines of our holy Reli-
gion, have been often difputed, contelled, denied,
and rejedled by fome prof^^lled Chriltians or other,
as the Scripture Prophecies, and Gofpel Miracles
are at this Day impioufly expofed and ridiculed by
Mifcreants •, but we hope without any Diminution
to their Credit and Certainty. And if in like man-
ner, fome Men or numbers of Men belov/ the third-
Century, have from time to time exprelfed their
Thoughts againft baptizing Infants, this Oppofiiion
only proves thatDodtrine and Pra6lice among more
of unqueftionable Truth and Right, have had their
Adverfiries, and can yield but poor Relief to the la-
bouring Caufe of Anti-PcBdo-BaptiJls.
With Dr. Gale it is a conciufive Argument againft
the Baptifm of Infmts, that the Writers of tlie two
or three firft Centuries fpeak of Faith as a necefliiry
Condition or Appendage to Baptifm \ but of Faith
Infants are uncapable, therefore of Baptifm alfo
they were uncapable according to the Judgment of
thofe Writers. On this Argument the Dodor had
great Dependence, and fo he fetch'd it over fome-
what frequently. Was this a neceflary Confequence,
it muft prove abundance more than the Dodlor in-
tended, and lead us into a Conclufion, that there hi'.s
been never a Writer v/lio treated defignedly of that
N 3 j Sacrament,
iSz 2"/3^ Dqarine a?2d Pradice of the
Sacrament, for baptizing Infants, from its firft In-
llitution to this Duy •, by reafon we all make Faith
a pre-rcquifire Condition to the Adminiflration of
that holy Ordinance. Hereof fome Inftances out
of Writers, who undeniably were for Infant Baptifm,
will be proper Evidences : And I fhall begin with
Cyprian^ an acknowledg'd Advocate for that Pradice.
Thus therefore he exprefTes himfelf, " We give
*^' the lirfl Baptifm to Believers •," Cyp. Trufat. de
Exhort. Martyni^ p. i68. He calls that of Water
the fiiTi Baptifm, becaufe there might be a fecond
in the Martyr's Blood. Again, ad Jajiuar. &c,
Epijhyo. " The Interrogatories propofed in Bap-
" tifm bear witnefs to the Tmth, and they are thefe ;
«< DoIl thou believe eternal Life, and the Remiffion
*' of Sins by the holy Church r To which the Per-
'' fon to be baptized was obliged to anfwer, I
" believe.'^
In Epijl. 69. ad Ma^nujn., penn'd about two Years
^fter that to Fidus concerning Infant Baptifm, Faith
.is often fpokeof as a Qualification in the Candidates
for that Sacrament. For treating of the Baptifm of
Clinics by Perfufion of Water, he there fiys, " Where
*' there is a full and perfe6l Faith both of the Gi-
" ver and Receiver, there the Divine Favours
*' arc wliolly beflow'd." (In Baptifm he means.)
Again, '' Otherwife is the Believer's Heart wafh'd,
*' otherwife is the human Mind cleans'd by Faith.
*' — Where there is the perfedt Faith of Giver and
*' Receiver, ail is ratified and confummated by the
^' Authority of God and Sincerity of Faith. — By
*' the falutary Waaler and due Faith, the Grace of
" Chrift is obtained. — Let him be accounted a true
<' Chrillian, who in the Church has obtained ,the
*' Divine Grace (of Baptifm) by the Law and Right
*' of Faith Throu2:h their own Faith and the
*' Lord's Indulgence , they arc fmcflified by the
♦' Church's Baptifm, — the Holy Ghofl being wholly
*' pour'd
Primitive Church in Baptizing Infants. 1 3 3
" pour'd out upon the Believer i — and Spiritual
" Grace is equally received inBaptilhi by Believers.
" In Baptifn the Devil is excluded by the Be-
" liever's Faith.'* When in a fingle Kpiille 'io much
is fiid of Faith in Baptilm, why did not Dr. Gale
remark upon it, as he did of Dionyfiiis Alexandnnus
for one ExprelTion, that Cyprian talk'd like a Man
chat did not lb much as dream of Infant Baptifm ?
It would be eafy to [fill a large Volume with fuch
Quotations from later Authors, who are confeffed to
abet and pradlife Infant Baptifm -, but a very few
fhali ferve my turn. Out of St. Jcrcm Dr. Gale
himfelf has produced a Sentence requiring Faith in
thofe that come to Baptifm. St. Bafii. de Spir, S a nolo
prope fin. has thefe remarkable Words-, ''Faith and
" Baptifm are two Means of obtaining Salvation,
" connate and infeparable from one another i be-
" caufe Faith is perfe6i:ed by Baptifm, and Baptifm
" is founded on Faith." And a little after, " Pro-
" feiTion of Faith goes before, leading to Salvation,
" but Baptifm follows fealing our Confent." St.
yf /(/?/;/, de Fide^Oper. cap. 20. thus teaches -, '' The
" Method of the Cure is this, that the Perfons to bt*
" baptized believe in God the Father,Son, and Floly
" Gholl, after the manner wherein the Creed is de-
" livered, and that they act a Repentance from dead
" Works, and doubt not but they lliall receive a
*' full Remiflion of paft Sins in Baptifm," Cri'g.
Nyjfen. de Bapt. p. 219. fiys, " All Water is fit
" for the Ufe of Baptifm, if it finds Faith in the
" Recipient, and has the Benediction of the Priefb."
Opt at us alfo fome where has this Sentence, " Not
" the Gift of the Minifter, but the Holy Trinity,
" operates in the Sacrament (of Baptifm) with
" which do concur the Faith and Profeflion of Be-
" lievers." And at this Day our own Churca teaches
in her Catechifm, " That Faith and Repentance are
" required of Perfons to be baptiz'd."
N 4 True
184 "The Do(5lrine ^WPradlice of the
True it is tiutt F^do-Bapift Writers, when they
difcourfe on that Subjed, whether they be antient
or modern, confider only the general Theory of
Baptifm, as it was at farft inftituted, and as it was
I iifually taught and pradifed upon the Converfion of
Infidels ; and upon thofe Views alone they have
"^ form'd their Speculations, without defcending to the
particular Methods of its Application to different
Siibjecls. So they give us its general Idea in its
fublimefl: Height and Adminiftration, and talk of
it in tiie fame Language the Apoilles did, and the
holy Fathers before St. Cyprmn. The Defign of
thofe Fathers was to inftrucl Perfons of Diicretion,
who came over to them from Unbelievers, and who
were then their proper Catechumens, what their Du-
ties were both before and after Baptifm ; but they had
a great deal more Prudence than to prefcribethe fame
Laws and Leflbns unto Infints, to be perfbnally ex-
ecuted by themfelves: And this unfolds the deep
Myftery, which the Baptijls can never underftand,
becaufe they will not. Conclude therefore they
mud, that Cyprian^ Jerom^ Auftin^ Bafil^ ^yJP^U
Optatus^ with many thoufand more, and the Church
oi England Mo^ are and were entirely againft bap-
tizing Infants, for fpeaking as they do of Faith
in Baptifm •, or elfe they muft confefs that the
Argument of Dr. Gals^ and others of their Se6l,
fctch'd from the firft Fathers and the Holy Scrip-
tures, and running on the fame Ground, againfl the
Baptifm of Infants, cannot weigh fo much as a fm-
gle Feather.
I fhall here beg leave to refume, tho' out of Place,
. a PafTage of Dr. Gale too (lightly pall over in my
Reply to Tafher, p. 36. where I was endeavouring
to fhcw how our Advcrfarics Principles lead to
Deifm i for this I now think neceffary in order to
make a fuller Difcovcry of their Sentiments, and
their diredt Tendency to overthrow theNeceflity and
Benefit
Primitive Church in Baptizing Infants. 1 85
Benefit of revealed Religion. Mr. IFall had fet down
this Pofition : " That the only Way, at Icaft the
'' only known and ordinary Way, to the Kingdom
^' of Glory, is by being of C/?;-i/7*s Church." Up-
on which the Dodor, Let, XI. /. 412. is plcafed to
advance thele Reflexions: " As if a Perfon had
*' no more to do, but to get into the Church by
*' Baptifm, and he would be fafe enough; for no
" more can be needful to make him fafe, but to
" get into the only Way. And, as if a Man, on
" the other hand, though ever fo innocent and ex-
" adl in all Things elfe, could neverthelefs have
" no Salvation, only for \vant of a Ceremony, he
" is utterly a Stranger to, or can*t attain. I don't
" know where our Author Icarn'd this charitable
" Divinity ; for I am fure neither the Scriptures
" nor the Light of Nature, teach any fuch dread-
" ful Dodrines."
Neither do I know what to admire mofb, whether
it be the Craft or Weaknefs of thefe RcRcdions.
His Author lays, the only Way to Glory, is to be
within the Church of Chrijl •, and I believe the Gof-
pel fays much the fiune a hundred Times over, or
what is all one, makes it necellary •, and wc knov/
no Door of Entrance into the Church of Cbriji^s
Appointment befides Chriftian Baptifm. But by what
Logic will it follow, that v/hen we are once got
into the right and only Way, we have no more to
do, but are well and fafe in that Pofture .'' Are we
to ftand ftill there, and not to travel on, if ever
we will come to our Journey's End ? If a Man':.
Work and Bulinefs was within an Houfe, and one
fhould tell him (landing without, your only Way is
to get in at the Door; is the Work done by his
Entrance in, and fearing about? Did Dr. G^//i^ there-
fore think, that by our faying. You muft get into
the Church, as your only Way to eternal Glory ;
wc intended nothing at all to be done in tlic Church,
but
1 86 T'fe Doctrine andVx2,QC\ctof the
but to fit ilill and look about, and we are fa\red ?
So Chrift; called the Loiterers into his Vineyard, but
did he call them to loiter there, and fo receive their
Wages ? Ought not a Man of the Dodor's Senfe to
have been alhamed of fuch pitiful Trifling, or ra-
ther wilful Calumniating of our Do6trine?
Neither is this the worft of it yet \ but fee what
material Expreflions he has overlook'd, I fhould
have laid, defignedly left out, to make Room for
his fpitefiil Cavils. His Author had cautioufly de-
livered his Senfe *, That the only V/ay, at leail the
only known and ordinary Way to the Kingdom of
Gloi-y, is by being of Cbrift^s Church. Why were
thofe little Words, the only Way^ greedily catch'd
and faflen'd upon by the Dodtor, while that fignifi-
cant Claufe, at leaft the only known and ordinary
Way^ that came to qualify them, was difcounted
from the Author, except it was forefeen, it would
fpoil the Defign of a pleafmg Dcfcant, contrived to
gravel and expofe him? Is this an honell Art, to
curtail and miangle an Adveriliry's Sentence, that
Trophies may be raifed on a Fragment? Dangerous
Deak^rs are fuch Difputants, who after this Rate
may make us fpeak Ribaldry, Treafon, Blafphemy,
or whatever they have a Mind. Or was the Sen-
tence dock'd, and thofe material Words omitted
through Inadvertency ? Surely the Do6lor could not
be fo blind as not to know what he faw with his
Eyes, and juft then wrote with his Fingers ; there-
fore Hiall I not flick to charge him Home with the
Confequence of his Dodrine •, for if People will un-
dertake to write controverfial Books, they ought to
have a better Guard on their Thoughts and Pens
than this comes to, or elfe exped to be defervedly
lafh'd, when they can wrongfully and cruelly lafh
their Neighbours. And fo to profecute what I
intend.
That
Primitive Church in Baptizing Infants. 1 87
Thiu being in the Church of Cbrifi, is at lead
the only known and ordinary Way to the Kingdom
of Glory, was Mr. IVdll's Pofition. This Dr. GaU
has rejected and cenfurcd as an unciiaritable, unfcrip-
tural,* unrealbnable, and dreadful Doctrine. For ^
what Allowance God will make for the Want of a
Ceremony, that is not known, or cannot be attained,
is out of the Qucltion •, and is neither the Dodor's
nor my Bufincfs to enquire into, but cloicly to fol-
low our own Rules, and leave God alone to judge
the World. That Ceremony is not in the Qiiota-
tion, as here laid down, but we know who dragg'd
it in to raife an Odium •, though it were eafy e-
nough even fo to wafli it off. The only Quellion
therefore now is, whether being in the Chrillian
Church, is at leaft the only known and ordinary-
Way to eternal Salvation ? Here we affirm, but the '
Do6tor denies, and tries to load our Notion with
odious Circumilances. Now the known and ordi-
nary Way to any Place, is that which is moil plain
and common, and fuppofed to carry Pafiengers with
moil Convenicncy to the End of their V'oyage.
Such a Way to Heaven is the Church of Chrtjl^
nor is there a Way more plain, dire6t, and fafe to
any Town in Europe-, upon which Account we affirm
it to be the only known and ordinary Way unto
Salvation.
Our holy Religion is in fome Refpcd:s extraor-
dinary, not only for the Excellency of its Nature,
but for the (tupendous Methods of its Foundation
andEflablifl-iment: But being once planted and fet-
tled, the Belief and Practice of it muil be now in
fpite of Atheifm, Deifm, and Herefy, the only
known and ordinary Courle to eternal Life. If there
be any other Way to this End, it muil be unknown
to us, becaufe not revealed •, and it muft be extraor-
dinary too, becaufe it wholly depends on uncove-
nanteci and prerogative Grace, the Methods and
Meafures
\
1 88 The Doftrine ^//^Pradice of the
Meafures whereof God has wholly concealed fron>
our Knowledge.
But feeing Dr. Gale denies our being in Cbrift's
Church is the only known and ordinary Way to
the Kingdom of Glory, and clogs the Dodtrine with
Aggravations, he muft have fome other Way in his
Thoughts that better deferves the Name •, and
where will he feek that Way out of the Church,
except among Jews, 'Turks^ or Gefttiles ? If it be
£ud flill to be within the Church in Faith and
Chriflian Pra6lice •, this will be nothing but Caption
and Cavilling •, tor being in the Church always im-
plies that, and his Adverfiiry and we do always af-
firm it neceflary in all that have Faculties for the
Performance. Wherefore if the Do£l:or by denying
our being in ChrijVs Church to be the ordinary Way
i-o Heaven, muft have another Way in his Head that
carries "People as commonly, flifely, and dire6lly
thither-, the unavoidable Confequence will be this:
That in Refpe6l to Salvation People had as good be
out of, as within the Church •, becaufe they are al-
together as fafe without, and as near to Heaven.
And does not this mightily derogate from the Ho-
nour of Chrillianity and revealed Religion, by open-
ing a Gap to the Latitudinarian Scheme of Infide-
lity .?
There is a Subdivifion of the Baptijls^ who have
publifbed a Confeflion of Faith in the Name of an
hundred of their Congregations, and upwards, whofe
Dodrine denies Salvation to all Unbelievers of the
holy Scriptures •, becaufe, fiy they, " The Light
'' of Nature, and the Works of Creation and Pro-
*' vidence, — are not fufficient to give that Know-
^' ledge of God and his Will, which is necelTary un-
^' to Salvation. — But the Scripture makes the full
*' Difcovery of the only Way of Salvation." Chap. i.
And Chap. lo. " As they that are not elcded — ,
*' cannot be faved i much lefs can Men that receive
*' not
Primitive Church i?i Baptizing Inflints. 1 89
'* not clic ChriftiLin Religion be Lived, be chcy nc-
** vcr lb diligent to frame their Lives according to
^* the Light of Nature, and the Law of that Reli-
'' gion they do profefs.'* It is fuperfluous to feek
any farther. Granted it muft be, that many Mil-
lions of Souls fmce the Gofpcl was preached, never
heard of the Scriptures and the Chriflian Religion.
Might not the Docftor hereupon wonder where his
Brethren learn'd this charitable Divinity, thatdeni;:s
Salvation to the moft innocent and exa(5l Livers,
for want of a Revelation they were utterly Stran-
gers to, and could not attain •, yea, and tor want
of an Eledion too, which they could no more com-
mand than they could remove Mountains ? For fure
he was that neither the Scriptures, nor the Light of
Nature taught them any fuch dreadful Dodcrincs.
And what is yet harder, innocent Infants alfo, that
are not ele(fted, muft come into the fame Clafs of
Reprobation and Damnation, according to the Prin-
ciples of thofe Brctaren. Such is the Agreement in
Doclrine between our Adverfaries ; who, it feems,
have two con trad idiory Sets of religious Articles,
that cannot pofTibly both be true •, and therefore I
know not whom they were defigned for, except the
one for Peter^ and the other for S'mion Magus.
To bring Scandal and Ignom.iny on Infint Bap-
tifm, our Antagoniils try to infinuate into Peoples
Heads, that it came into the Church together with
Popery, and is therefore of no better Stamp than
an Antichriftian Corruption. But they who talk
after this wild Rate, talk like Men who know not
what Popery is, nor when it began •, for certain I
am it did not begin in the third Century, in which
it is falfely affirmed Infant Baptifm v/as introduced,
much lefs fooner. For the Tumours and Faftuouf-
nefs, the fecular Pomps, Riches, and Grandeur of
After-ages had not then invaded the Pontifical Chair
at Rome, None of the new Articles in the Tnde/iti?:e
Creed
/
\
190 ^he Dodrine and Praftice of the
Creed enjoy n'd by Pius IV, were then received or
known in Chriftendom, nor had Superftition and Ido-
latry the leafl Footing, nor was Antichriftian Ty-
ranny any where eredled in the Church. Confeffors
and Martyrs Rome furnifh'd in great Plenty among
its BiHiops and other Clergy, but no domineeting
Lords over God's Heritage, befide Heathen Ru-
lers. Holy and humble, mortified and felf-refign'^d
were the Prelates there, confining thenifelves within
the Precinds of their own Diocefe and Jurifdidlion.
Orthodox was their Dod:rine , upright and pious
theit Converfation, flrid their Difcipline, and mo-
derate the Exercife of their Authority. No Church
on Earth could boail of better Rule, Order, and
Government, which gave it great Credit and Ad-
vantage in the Chriflian World ; and though a Vi^or
and a Stephen very early prefumed to ruffle, and
ftretch themfelves beyond their Line, they received
their Slights and Checks, and their Bluftering about
was imputable to their high Spirits and hot Temper,
not to any acknowledg'd Prerogative of their See.
They that will trace up Popery as high as the
three firft Centuries, forget themfelves in afcribing
to it a great deal more Honour and Authority than
it deferves •, and in one Refpedl give it the Afcen-
dantand Preference to Chriilianity itfclf, by dating
it beyond the Converiion of the Empire. In de-
fending our Religion againft the Church of Ro??ie^
we bring the Rife of Popery as low as we can, to
beat it out of Countenance in its impudent Preten-
fions to a venerable Antiquity. But the Baplijls 3.nd
fome others, in their Difputes againit our Church,
run it up into the firft Ages, as if they intended to
give it Eftablifhment, and make it almolt Apofto-
lical. For they little regard what they fiy or do
to maintain a Party-Caufe, or odd Hypothcfis. But
enough of thefe Reflexions •, only the common Ob-
fervation will be true, that when a Caufe ifTues in
Reproaches,
Pr unit he Church in Baptizing Infants. 191
Rcproiiclies, 'tis a Sign that Rcafons begin to fail.
I have refervcd Tradition on Purpofc for the Con-
clulion of this Treatife, and fliall now take it into '^-
Confideration •, for againft Tradition our Adverfa-
ries clamour, as if we made it our main, if not only '
Foundation for Infant Baptifm ; becaufe we recur j
to the Teftimonies of the ancient Fathers, to prove ,•
it was the conftant Cuftom of Cbriji's Church in the j
primitive Times to baptize Infants ; and this is
branded with the infamous Name of a PopiJJj Proof.
To make fure and fbrong Work on his Side, Dr.
Gale allcdges theDodrine of our own Church againft
Traditions, and the Words of ourLord, arraigning
the Scribes and Pharifees in their teaching for Do-
^rines the Commandments of Mcn^ and zvorfmpping
God in vain by their Traditions. And Let. VI. ^. 230.
he pafies upon us this fmart Refle6Lion : '' They
*' will difcard Tradition when 'tis againfb them, but
*' if it ferve to fupport any Doctrine or Ufage they
" are fond of, then it muft be admitted."
Our Church indeed, y^rtic. of Rclig.6. declares -j
*' That whatfoever is not read in the holy Scriptures,
*' nor may be proved thereby, is not to be required
" of any Man, that it fhould be believed as an Ar-
" tide of Faith, or be thought requifite or necef-
" fary to Sidvation." But an Article of Faith,
like thofe comprifed in our Creed, we do not make
of Infant Baptifm, nor do we hold it indifpcnfably
necefTary to Salvation/ though we believe it is proved^/
by found Confequences from the holy Scriptures. ••"^"^
Alfo the Traditions of the Roman Church in Mat-
ters of Doctrine controverted and rejected by us,
we juftly difcard j becaufe they are fo far from be-
ing authorized by Scripture, and the firft Fathers
for three or four Centuries at leaft, that mou, if not
all of them, are manifeftly repugnant to the fame.
But whatfoever Doctrines are Iblidly deduced from
Scripture, and taught by Fathers, or Councils of the
firii:
19^ T^he Dodrine and Praftice of the
^^^ firfl Ages, thofe we receive and embrace ; and a-
\ mong them the Baptifm of Infants in particular.
\ Could any Doftrine be fully demonftrated to be de-
Jivered by Chrift^ or his Apoftles, by Word of
Mouth, though not written in the facred Volumes,
that Dodrine we would alfo receive, by reafon their
Tongues were as authentic and infallible as their
Pens, in preaching the Word of God i but as that
cannot be done, fo we admit of no fuch Dodrines
or Traditions that pretend unto it. Yet in Matters
of external Polity, Difcipline, Ceremonies, and fuch
indifferent Things, as are no ways determined by
holy Writ, we are not fo faft pinion'd and tied up,
but we can either follow or forfake Tradition, ac-
cording as we are diredled by prudential Rules \ for
in fuch Cafes we claim the Liberty of Difcretion,
veiled in all free and independent Churches. Art. 34.
So we difcard, or admit Tradition, as Reafon guides
us to do either.
Chrift alfo cenfur'd and condemn'd Traditions in
the Scribes and Pharifees. Very triie, but what
Sort of Traditions were they which he fo cenfured?
Traditions they were which in his own Time were
*^*- grown abundantly too numerous, and grievous to
■^ be born, though afterwards they multiplied beyond
all Meafure •, Traditions which laid afide the Com-
mandments of God, to make Room for their own
Obfervance, and one in particular which diredly
made his holy Law of none Efiecl-, Traditions
which afpired to become effential Parts of divine
Worfhip i and Traditions which taught for DoBrines
the Commandments of Men 't that is, Traditions which
claiming a divine Original, did in Point of Autho-
rity rival God's Laws, and often aim at a fupe-
rior Dignity. Such Traditions as thefe our blelfed
Lord condemn'd, and we condemn them too.
But was he abfolutely againll all Traditions in
Matters relating to the external Regiment of the
Church ?
Primitive Church in Baptizing Infants. 193
Church ? If he was, how came it about that he al- y
lowed the Scribes and Pharilees to fit in Mofis Seat, K
when they were neither Priefts nor Prophets, I mean ^
at leaft not all of them Priefts, and when it will
puzzle all the Baplifls on Earth, to fliew what divine
CommilTion advanced them to the Dodior's Chair ?
And why did he and St. Paul acknowledge the Au-
thority of thofe High Priefts, who were promoted
and depofed by the arbitrary Pleafure of Civil Go-
vernours, though God's facred Law had from the
Beginning made their Fun6lion hereditary, and a
Settlement for Life ? Or was our Lord againft all
Rituals and Forms of public Devotion, that were
of human Invention and Compofure? If fo, why-
then did he join in and pradife all the Synagogue
Worfhip, which had no other Original or Founda- ^
tion, but what was human ? Will thefe innocent and
confcientious People that oppofe Infant Baptifm,
make our Saviour's Dodrine and Pra6lice to con-
tradict one another, for to palliate and fupport their
own precarious Tenets? When therefore Dr. Gale
urged the Authority of Chrijl^ and of our Church,
againft all Traditions, he ufed a notorious Fallacy
in Logic, by taking their Sentence in an abfolute /
and unlimited Senfe, when they meant them only in ^
a reftrained Senfe , or in fome particular Regards
alone •, which in the Logicians own Language ,
is to argue a di5lo fecu7idu?7i quid ad di5ium funpliciter :
A Liberty which would fadly pervert the divine
Laws, in many whereof Reftridions and Exceptions
are necefifary to be underftood, though they be not
exprefled. And as I take his Refledions to be as
compleat a Piece of Sophiftry as has been lately
printed, fo am I fatisiied that was it not for the
Help of fuch pitiful Sophifms as this is which I
have now noted, our Adverfaries muft drop the
moft fpecious Topics, wherewith they labour to im-
plead the Baptifm of Infants.
p 'Tis
194 ^f^^ Do(9:rine and Praftice of the
'Tis difhonourable, I own, to infuk the Afhes of
the Dead j but I fpared not the Doflor when he
was living, with a Defign of inftigating him to be-
come mine Antagonift, which I wifhed very hear-
tily. Now he is gone, at length a pert Myrmidon
is ilarted in his ftead, to take up the Gauntlet againft
me, who talks as greatly as if he alone could ftorm
a Caftle, when he ads as weakly as if he was fcarce
able to kill a Flea. I love to mortify fuch prag-
matical Men for their rude Infolence in abufmg
their Betters, and prefuming to dictate and impofe
their own Singularities on the Chriftian World •,
and to make them know their Mafler at the Argu-
ment. But to return :
: Tradition is not among Things which we call
# 77iala per fe^ or evil in their own Nature ; but is of
.rf^ ' a neuter and indifferent Kind, that may be good or
\ bad, according as it is ufed. Surely St. Paul did
not utterly profcribe all Traditions, when he gave
the Church of Chrift this Injundtion: My Brethren^
ftand faft and hold the Tra4tlmis which ye have been
taught^ whether by JVord^ or our Epijlle^ 2 TheiT. ii,
x^. Again, fays he, I fraife you Brethren^ — that
you do keep the Ordinances^ (jsoi^Uc^q^ Traditions in
the Greek) as I delivered them to you ^ i Cor, xi. 2.
The whole Syfbem of the Evangelical Do6lrine was
at firft a Tradition, as being delivered by Word of
Mouth only for fome Years before it was committed
to Writing, and many Years before the Code of the
New Teftament was compleatly finifh'd.
Nor can I fee how Dr. Gale himfelf could be fo
violently fet againft all Tradition, except fome
Words of his already cited, efcaped him unawares.
For Z^/. XI. ^.305. he thus obferves ofD^iZ/tf and
others, who ran down the ancient Fathers *, ^'That
*' they made an ill Return to them, for their hav-
" ing been fo inftrumental in tranfmitting to us the
*^ Knowledge of our moft holy Religion. And
*' there
Primithe Church in Baptizing Infants. 1 9^
'' there is yet a greater Evil attends this Method •,
" for all the Abulcs and Affronts put upon the Fa-
" thers of the three firft Centuries, do in the End
*' refiedt on Chriftianity itfelf, which thofe great
*' Men have handed down, and which muft needs
" be, in fome degree, of but doubtful Authority,
*' if it depends on infufficient Teltimonies."
What is this but in other ExprelTions to recom-
mend Tradition, though he would notdiredlly name
the Word, becaulc he bore it a Vatinian Hatred ?
For our mofl holy Religion was inftrumentally
tranfmitted and handed down by the firft Fathers,
and the Indignities offered them reded 'on Chriftia-
nity itfelf, becaufe in fome degree the Authority of
it mull be rendered dubious, [if their Teftimonies
be infufficient,^ on which it much depends.
He is undoubtedly right in thefe Notions ; for I
think it demonftrable, that all of us have no other
folid and fubftantial Evidence for the Truth of our
Religion befide Tradition •, which is the fame Thing ^
with the Teftimonies of the Fathers, and Church of
Chrift in all Ages, who have bore Witnefs to it,
and tranfmitted it down to our Hands from Time J
to Time. What will our Adverfaries do then? Will
they fly in the Face of all Tradition, traduce and
ftigmatize it for rank Popery, that they may ex-
claim againft Infant Baptifm, as grounded in part
on that Bottom, when they fhall fee their whole Re-
ligion chiefly grounded on the fame Evidence?
However let us have a fair Hearing, and I ffiall
hope to fhew, that the Proof of Chriftianity de-
pends principally at leaft on Tradition or Teftimo-
ny, in^thefe two Refpeds. x
I. The holy Scriptures were penn'd in Langua- A/
ges, that are underftood by very few Chriftians in
thefe Days and Regions ; the Old Teftament in the
Hebrew Tongue, and a fmall Part of it in Chaldec ;
and the New in Qnek, \Vhat a little Handful of
O 2 Chriftian
r
<
i
196 ^he Dodrine and Praftice of the
Chriftian People in our Parts know any thing at
all of thefe Languages, comparatively with thofe
that do not? Among the 5^/)^?/^ Teachers 'tis rare
to find a Man who pretends to any Skill in thofe
Original Tongues. Muft not they therefore, and
Abundance more, take the Words and Senfe of
Scripture, and confequently the whole Knowledge
of their Religion, upon Trufl, while they entirely
depend on the Tranflator's Abilities and Faithful-
nefs in rendering thofe Sacred Books into fuch Lan-
guages as they can underftand ? And what is this
but to receive their Religion by Tradition from o-
ther Mens Hands? As they alfo who cannot read,
receive it wholly from other Mens Mouths ; and
muft therefore either hold to Tradition, or be alto-
gether without the Knowledge of Chriftianity. True
it is, that Men who underftand the Languages well,
have carefully examined the Tranflations, compa-
ring them with the Originals ; and have thereupon
giyeii" Teftimony to the Accuracy and Fidelity of
tht Tranflations in the main. But thofe Examiners
are ftill no more than Men •, and fo all together
can give us no more than a human Teftimony,
Thus are we always where we were before, and muft
rely on Men for die Knowledge of our Religion.
They deliver it to us, and we receive it at their
Hands •, and what to make of this befide Tradition,
I am not able to apprehend.
,^2. We never faw the infpired Authors compofe
and write the feveral Books attributed to tliem, and
therefore cannot know that they ever penn'd them,
but by the Tradition and concurrent Teftimony of
the Church, efpecially in the firft and earlieft Ages.
In this Difquifition I fliall confine my felf to the
New Teftament only, which will fuffice for my pre-
fent purpofe, becaufe in it the Chriftian Religion is
compril'ed. The feveral Pieces contained in that
whole Volume muft be indided by Infpiration of the
I Holy
Primitive Church in Baptizing Infants. 1 9 7
Holy Ghofl, or we can never acknowledge their Di-
vine Authority ; and that their Writers were lb in-
fpired, they themfelves gave ample Evidence in the
time wherein they lived and wrote. But that they
were really the Perfons who penn'd the refpedivc
Pieces to which they (land intitled, or that thefe
Pieces were indeed compofed by infpired Men, is
impofTible for us to be afllired of at this dillince,
but by the Teftimonies of competent WitnefTcs who
lived in or near thofe times, and mud needs know
the Truth of Fadts. They bore Evidence to thefe
facred Writings, which from thenceforth has been
handed down by an uninterrupted Tradition to late
Pofterity. This is the Evidence that afcertains all
antient Books and Records to their proper Authors ;
and they who will not acquiefce in the flime for the
, Gofpel Writings, are to be negleded as extremely
partial and unreafonable.
Upon this Foundation was that famous Declara-
tion of Sz.Auftin grounded *, " That was it not for
*' the Church's Authority, he would not believe
*' the Gofpel." Whereby he meant only the Au-
thority of her Teftimony in bearing witnefs to the
Canonical Books of the New Teftament, as written
by their Authors thro* Infpiration of the Holy
Ghoft, tho' the Romamfts have detorted it into a
different Senfe •, and to that Sentence of the holy
Father, as he underitood and intended it, I entirely
fubfcribe.
No Papift was that extraordinary Man Gerard
VoJJius^ who yet in the Preface to his DifiTertation d&
Geneal. Chrifti^ declares his Judgment in thefe words,
as I fhall render them into our own Tongue :
Whence do we gather thofe Books which make
up the Canon of the Scripture, to proceed from
the Prophets and Apoftles, but that as among
the Nations fome held forth a Torch to others,
fo, and a great deal more furely, the Church, the
O 3 " faithful
((
i(
igS T'he Doftrine andVv2iQdQt of the
*' faithful Guardian of the Scriptures, has delivered
«' thefe fame, as from Hand to Hand, to us? Nor
*' ought any one to be offended at this, that I fpeak
" of the Scriptures as Traditions, fince thefe lead the
''van among thofe things which the Apoftles have
«' delivered."
It was the Laodicean Council, aifembled out of di-
ver fey^^;^ Provinces, Anno 0,64.^ that fettled the Ca-
non of the NewTeftament, thtApocalypfcdlont being
overlook'd, or fome way or other left out of the Ca-
non, which how it. came to pafs, I will not pretend to
divine and conje6lure •, and the Canons of that Council
were afterwards received into the Code of the univer-
fal Church. Before that time feveral Pieces that are
now Canonical Scripture, were queflioned, if not
difcarded, by fome, and admitted by others, till
that Council, on good Evidence and mature Deli-
beration, took them all into the facred Code, one
alone omitted, but not rejedbed. And this, in Con-
jun6lion with the Teflimonies of antienter Writers,
is the Authority of the Church, upon which the
Canonical Books of the New Teitament, as com-
pofed by infpired Penmen, have been ever fmce re-
ceived, and together with them the whole of Cbriji's
Religion.
Should we propofe to the Bapttfts this Queftion ;
How do ye know all the Books of the New Teita-
ment to be the Word of God ? Or, by virtue of
what Evidence and Authority do ye believe they
were written by the Perfons whofe Names they
bear, or by any others that were influenced by Di-
vine Infpiration? Perhaps they might return fome
other Anfwer, which they could never juftify ; but
I am well afTured they could return no rational and
fufficient one but this; That thofe Books are receiv'd
all over the Chriftian World for the infalHble Word
of God, and have been fo in all antecedent Ages.
Their Fathers believ'd, affirm'd and recommended
ihofe
Primitive Church in Baptizing Infants. 199
^hofc Books to them as fuch, as their Forefathers alio
did; {o do their fpirltual Guides •, fo do their Neigh-
bours, Strangers, and the whole Church of Chrijl be-
lieve and affirm -, and this has been the ftedfaft Per-
fuafion and Aflevcration of former Ages from the A-
poltles down to the prefent times. As I take this to
be true Cafe, what can it be but to receive thofe holy
Volumes upon Trull from the Teftimony and Tra-
dition of the Church, and by Confequence, alj our
Chriftianity ?
I can think but of two ways to evade this Con-
clufion, and prove all the Gofpel Writings to be
Divine.
One whereof is, that a Spirit of Enthufiafm
polTefTing fome People, they have a fhort and eafy
Method to fatisfy themfelves that the Scripture is of
Divine Authority -, for the inward Suggeftions of
the Holy Ghoft teflify and infure it to their Con-
fciences, and his Teilimony is with them the Seal of
all Divine Truths. But this Method lies open to
lUufions from their own Fancies, from the Attempts
of Men, and I doubt alfo from the Injedions of
evil Spirits. Had thefe Men any certain and unerring
Marks, whereby to diftinguilh the ImprefTions of
the Holy Gholl from their own Thoughts, Imagi-
nations, Perfuafions, and foreign ImprefTions, they
might poflibly have fomething real to rely upon ;
but now all thefe prefumed Infurances of God's Spi-
rit may be no more than their own Ablings, Senti-
ments, and Convictions, to omit other Suggeftions ;
and then their inward Evidences will, in the Refult and
UpfliDt, amount to no more than this. That they be-
lieve the Scripture is God's Word, becaufe they be-
lieve it. Or fhould we grant their inward Infurances
to be good and true, yet it would be an Evidence to
themfelves alone, and to no living Soul befides -, be-
caufe no Body has a Lan thorn into their Hearts,
there to read thofe Imprellions, and therefore it is
O 4 wholly
Y
200 ^he Dodrine and Pradice of the
wholly ufelefs to other Men, and can never prove
the Authority of Scripture to Unbelievers, or to any
one elfe that feels not thofe pretended Infurances in
himfelf.
. The other Method of proving the Scripture to be
^God's Word, I deny not to be rational, provided it
would reach the End, and warrant the Conclufion.
For conceived it is, there are thefe intrinfic Cha-
ra6lers and divine Criterions ftamp'd on the holy
Scriptures, and every where interwoven with the
Body them, that they do abundantly demonftrate
themfelves to come from God. Thus the Baptifts^
Confejf. of Faith^ ch.i, " The Heavenlinefs of the
«' Matter, the Efficacy of the Do6trine, and the
" Majefly of the Style, the Confent of all the Parts,
*' the Scope of the whole f which is to give all Glory
<' to God) the full Difcovery it makes of the only
** Way of Man's Salvation, and many other in-
*' comparable Excellencies, and intire Perfedtions
*' thereof, are Arguments whereby it doth abun-
*' dantly evidence itfelf to be the Word of God.'*
And with them Dr. Calamy ftrikes in with a fquint
Eye on our Proof of Diocefan Epifcopacy from
Tradition, which in the Pride of a true Schifmatical
Spirit he fwells and puffs at, as if with a Blafl of
Breath he could blow it clean away. Of the ini-
mitable Majefly, and other exalted Perfe6lions of
Scripture he talks aloft, as the only true and right
Expedient to prove its Divinity, hoping with a ma-
gifterial Air, and a few enterprizing Words, to dic-
tate his Sentiments to all the World, and carry the
Caufe without Con trad i6lion •, Pref. to Sermon at the
Aylesbury Ordination^ as I remember ; for I lent the
Sermon out fome Years ago, and could never retrieve
it yet.
The Eulogies and Commendations given thofe fa-
cred Volumes we heartily embrace, and profefs our
holy Religion to be the moil fuitable for God to
give
Primitive Church in Baptizi?2g Infants. 2 o I
give, antl Men to receive ; which ought to confirm
us ftrongly in the Belief and Pradlice of Chriftiani-
ty, into the ProfefTion whereof we are already
brouo^ht by other Iblid Arguments. Yet can we not
admit the Dodor's Topics alone a fufficicnt Proof of
the whole Scripture's Divine Authority to Perfons
who disbelieve them.
For agreeably to God*s Intent, the Chriftian Re-
ligion fhould be univerfal ; while all Mankind are
to be won over to its ProfelTion by fuch rational and
convincing Arguments as will leave them felf-con-
demn'd, if after a full and fiir Propofal they be re-
jecfted j and of thofe Arguments we are provided
with a large Stock from foreign and extrinfic Confi-
derations, which God has afibrded us for Creden-
tials *, whereunto intrinfic Arguments alfo will add
their Suffrage, and fo come in as a proper Subfidy.
Dr. Calamy's Task is therefore to prove thofe
Books to be God's lively Oracles to all Infidels ;
arid would he ferioufly engage in that noble Under-
taking, clearly to demonilrate from their own inhe-
rent Worth, the whole Scriptures could never pro-
ceed from human Contrivance, but every Piece and
Part in that facred Code muft needs be penn'd by
Divine Infpiration, fo that all Infidels on the Peru-
fal of his Work, muft either yield to the Evidence,
or be felf-condemned for refifting fo ftrong a Light 9
he would do better Service to the Caufe of Chriftia-
nity than he can otherwife do, in cafe he might live
to the Age of Methiifelah, And was I a Chriftian
Monarch, I ihould venture thefe Men a hundred
Years, and a hundred Pounds a Week, to perform
the Work, upon Condition of refunding on Failure
and Non-performance. Knowing M. Abbadie*s Prin-
ciples, I expedled in him fome Efforts of this kind to
give Satisfaction, but came off with Difappointment.
Other Arguments he has manag'd well enough •, bur
•when he comes to the Proof of the facred Books by
their
202 ^he Dodrine andFiSi^iCQ of the
thefr intrinfic Charadiers of Divinity, he flags, and
falls into the beaten Track of producing Scripture
Fadages, and remarking upon them •, that fuch No-
tions could never enter into Mens Heads, except
they hadjbeen revealed from above : Which does the
Bufinefs, and infers the Conclufion indeed, provi-
ded we will all ftand to his Judgment and Affir-
^%^ mat ion.
We read, i Cor. ii. 9, lo. Eye hath not feen^ nor
Ear heard^ neither have enter'' d into the Heart of Man y
the things which God hath prepared for them that love
hi?n ', hut God hath revealed them unto us hy his Spirit,
Whence it may feem to follow, that the fublime and
myilerious things contained in Scripture muft needs
flow from a divine Original and Revelation, as being
quite out of the reach of human Invention, and this
proves them to be the Oracles of Heaven, and con-
sequently our Religion to be grounded on divine In-
fpiration. What it undeniably proves I think is this
and no more. That thofe things could never be re-
vealed and and afcertain'd to us for Divine Truths,
\ but by the powerful Demon fl: rations of the Spirit.
\ The Holy Spirit revealed them indeed, but that
which made them the true Objedts of our Faith, and
riveted them fail in our Minds and Hearts, was the
Ratification he gave them by external Teflimonials,
which certified the Authority of his Amayiuenfes.
Lay this Evidence afide, and I doubt the bare Dif-
covery and Publication of them will hardly afTure us
of their Divinity, fmce it is mod notorious, that ve-
ry ftrange and unaccountable Notions may come
into the plodding Heads of Mankind ; as appears
by the Vagaries of the old wild Heretics and mo-
dern Enthufiafts, and by the great Variety of Ro-
mances, Novels, Travels, Utopia's^ Worlds in the
Moon, and other chimerical Projedls of human In-
vention , to fay nothing of the Dreams and Fidlions
of the Church of Rome. I own thefe things for the
far
Primithe Church in Baptizing Infants. 203
far greateil pare are of a very different Nature from
thofe contained in our holy Religion •, which pro-
ceeds, becaufe the Authors put their Brains to work
on different Subjeds. But let thefc be ever fo in-
genioufly wrought and laid together, yet will they
not be received for Truths, much lefs for Divine
Oracles, any more than the Stories and Theology of
Hejiod and the Alcoran^ becaufe they will always
want the neceflary Credentials.
God forbid I lliould ever queftion the fuperlative
Excellency of the Scripture Revelations, which is
their high and peculiar Recommendation ; but I can-
not take it alone to be a full and fufficient Demon-
itration of their Divine Authority to Unbelievers,
And therefore barely to flourilli on the holy Scrip-
tures in loofe Harangues, or in high and lofty Ex-
prefTions, before a Chriftian Congregation, who are
already perfuaded of their Truth, recommends and
enforces indeed, but proves nothing in the way of
clofe Reafoning. For the Orator's or Encom.iaft's
Office is very different from that of the Logician,
and they have no lefs different Ends in view *, the
one addreffmg to the Affe(5tions of Men by fuch
Topics as may move and perfuade, the other (peak-
ing to their Underffandings by fuch rational Argu-
ments as fhould convince. Reafons therefore muft
prove the Scriptures to be God's Word, rambling
Panegyrics apart till that is done. I am told the Ma^
hornet ans can rhetoricate in high-flown Praifes of their
Alcoran^ as we do on the holy Bible, and believe they
have Truth to bear them out ; yet does this prove
no more than their ftrong Prejudice in Delufion.
For Mankind have different Tailes of Worth and
Excellency, but right Reafon is always uniform.
When the Primitive Church, and the Laodicean
Council in particular, fettled the Canon of the New
Teftament, they grounded not themfelves in thau
Affair folely or chiefly on Arguments refulting
from
204 TheVod.tmQ andV^^JSCxc^ofthe
from the Contents and intrinfic Charaders of the
fcveral Books admitted into that Canon -, but they
relied on the Autographa^ or original authentic Co-
pies, together with the Teftimony of ancienter^Wri-
ters.. in fixing that facred Canon : For certain it is
tiiok Autograpba were extant in 'Tertullian''s Time,
as he affirms, Prafcript. Hcet'et. cap. 3 6. And moft
probable it is, that very many, if not all of them,
were preferved till that Council fate, confidering the
Veneration and high Value laid upon them by the
Chriilian Church in thofe Days as the moft precious
Monuments.
Had the Church fome time before, and the Fathers
then aflembled, thro' Miftake received into the Ca-
non the Epiftles of Clem, Romanus^ Barnahy^ Igna^
iius or Polycarpy alTerting them to be divinely in-
fpired, feeing the extraordinary Operations of God*S
Spirit were not intirely ceafed when they were writ-
ten, I believe Dr. Calamy^ after fo long and univer-
fal a Reception, would at this time of day be hard
put to his fhifts to prove them uncanonical, or to
demonftratc by intrinfic Arguments from the Epi-
ftles themfelves, that they ought all and every one
be ftruck out of the Code of holy Scripture. And
the fame Difficulty he muft encounter with to prove
by the fame fort of Arguments, that certain Parts
which are now in the New Teftament, but were once
Kejedted or controverted by fome very early Wri-
ters, ought to be admitted into thej Canon, fup-
pofing that in all former times they had been left
out, and we had now perfe6l Copies of the fame.
Certain it is, that thofe old venerable Heads, which
tken denied or called them into Queftion, could fee
none of thofe internal, bright, and confpicuous
Characters of Divinity in them, which now the
Doctor clearly fees with his new Spe(5tacles ; other-
wife they could never have fcrupled their Authority :
So that he muft either quit his fond Method of pro-
ving
Primitive Church in Baptizing Infants. 2 05
ving the Scriptures to be God*s Word, or tlfe pro-
nounce thofe antient Worthies to be (lark blind.
Were they at this day alive, he could never by his
Topics prove unto them thofe'Pieces to be divinely
infpired •, how then can he by the llime Topics prove
the Divine Authority of the whole Scriptures unto
Infidels?
It can do the Do6lor no Service in the Cafe, to
alledge the ftupendous Miracles, Accomplifhments
of Prophefies, and other flrange Fads recorded in
the New Tellament to evince the Divine Authority
of its Volumes •, becaufe the Credit and Truth of
the Records themfelves mud be firfl proved before
we can believe the Truth of Fa6ls therein contained.
Again, I hope the Dodor is for retaining the
whole Scriptures, without giving away a fingle
Book, Chapter, or fcarce a Verfe. Suppofe then,
tho' it will be hardly granted, he could by his Me-
thod prove many Parts or Pafliiges of that fa-
cred Code, to be penn'd by Divine Infpiration -, yet
fince thofe PafTages cannot afcertain all the reft to
be of the fame Original, how does he know but
they may be the Additions of Men, feeing that is a
thing but too poflible? To skreen himfelf from this
Stroke, he muft not have recourfe to the Teftimo-
nies of former Ages, nor the Vigilance of the Chnrch
over the holy Scriptures, by reafon that would be ap-
pealing to Tradition, and fheltring his Head by hu-
man Authority, which he cannot endure for certain
Reafons that affedl his Caufe. Nor muft he alledge
God's Providence as concern'd in keeping thofe Vo-
lumes pure and intire, becaufe we muft be firft af-
fured they are the Word of God, before his Provi-
dence could be engaged in their Prefervation. Nei-
ther can I fee any Reafon why Divine Providence,
without the Care and Watchfulnefs of the Church,
fhould be interefted by extraordinary means to keep
the Scriptures from being interpolated ; any more
than
f
]
2o6 I'be DocSrine and Pradice of the
than it is by the fame Means to keep our holy Faith
uncorrupted by Heretics, or the Church undivided
by Schifmatics, or the Lives of Chriftian People un-
tainted by abominable Sins and Vices : For on mi-
raculous Expedients we muft not depend, when or-
dinary Methods are fufficient.
Should Tradition be abfolutely difbanded, how
could we ever fix the ^m of Chriftianity, which
is now laid four Years lower than it ought to be by
Dionyfius Exiguus's Miilake, who firll placed it
where it is ? Never could we come within a Thou-
fand Years of our Saviour's Birth, Life, and Death,
was it not for Hiflory and Chronological Compu-
tations, which are the Devices and Traditions of
Men. And in cafe the Scriptures could be really
proved by themfelves, yet fhould we be at a Lofs
for their true Authors, and quote Paul for Peter,
and both perhaps inflead of James or fomc other
Apoflle, unlefs we think Names could never be in-
ferred without Divine Infpiration. Nay, we mufl
render all Fads dubious and uncertain from the Cre-
ation down to our own Memories, by utterly dif-
carding Tradition ; fo that this mull introduce a
moil miferable Scepticifm into the World; for it is
the Tradition of Fad:s, and not of Doctrines, that is
now in Agitation. And innumerable more of In-
conveniences muft attend the Method of our Adver-
liiries.
But though the Primitive Church and Fathers
fliall not have the Honour of bearing Witnefs to
the divine Authority of the New Teftament, and
afcertaining its Compofure by infpired Penmen •, yet
can the Dodlor never deny that the whole Bulk and
Body of it was conveyed down to us through their
Hands, and thofe of the Church in all intermediate
Ages : So we have it ftill, and all our Chriftianity
with it, by Tradition from our Fathers ♦, to whole
Care in preferving them, we are beholden for the
Fulnefs
..^
Primitive Church In Baptizing Infants. 207
Fulnefs and Integrity of the Scriptures. For when
many other valuable Tradts of Antiquity have been
irretrievably loft, and funk in the devouring Womb
of Time, ftili has the Word of God been fafcly
tranfmitted to us through the Iron Ages of Igno-
ranee and Barbarifm, introduced by the Invafions of
the Northern Nations, and Ruin of the Empire,
which made way for the Incroachments of the Ro-
man Pontiff. And thus fxr are we certainly indebt-
ed to the fuperftitious and idolatrous Church of
Ro7ne for the Word of God \ and if, as our Adver-
faries obje6b, it be a Blot and Blemifh on our Epif-
copal Ordinations, that we received them imme-
diately, or rather intermediately, from Ro??ie^ it
muft be likewife a Blot on the holy Scriptures and
our whole Religion, becaufe they fo defcended to
us through the fame Hands.
Eafy would it be to add more, but that it Is Time
to put an End to thefe Speculations. W^ould Dr.
Calajny therefore try his Skill in his own Way, to
prove the whole New Teftament alone to be penn'd
by Divine Infpiration, I am fitisfied he might foon
find himfelf intangled in a Labyrinth of inextricable
Difficulties *, and fhould we venture to put the Me-
rits of the Caufe upon that Iflue, and he fhould
meet with a fmart Opponent to perfonate Infidels,
and nicely examine his vicious Circle of proving the
Scriptures by the Scriptures, as he charitably hopes
to prove the Validity of his own Orders, by the
prefum'd Validity of his Ordaincrs, and fo idcjn per
idem ad infinitufn^ I profcfs my Heart would trem-
ble more for the Word of God, than £/z's did for
his Ark, left it fhould be given up into the Hands
of the uncircumcifed Philijimes, and we fhould lofe,
if not all, yet the far greater Part of the Ploly
Scriptures.
From the Premifes therefore I do infer, that the
Teftimony and Tradition of the Church in all Ages,
efpe-
2o8 7X^ Dodlrine ^«i Praftlce, &c.
efpecially in the primitive, is the only firm and in-
conteftable Evidence we can produce for the divine
Authority of the Scriptures, and confequently of
our whole Religion ; in which Refpect the Church
muft unqueflionably be allowed, to be the Pillar
,^ and Ground of Truths i Tim. iii. 15. as fhe' bears
Witnefs to thofe facred Writings : And therefore
they, who rejeding and denying this Evidence, do
build on more fanciful and precarious Arguments,
which can eftablifli no more at fartheft than a bare
Probability, to evince the Authority of thofe facred
Books, do mightily fliake their Credit, and I fear
utterly overthrow the Certainty of our Religion,
with Regard to its Proofs and Atteftations.
And lb to conclude *, having fufficient Scripture
Warrant, deduced by found Confequcnces -, and ha-
ving the Teftimonies of the ancient Church and Fa-
thers, without one Orthodox Opponent in their
Times, for the Pradlice of Infant Baptifm both in
Fad: and Right, from the Apoflles Days down to
the third Century, and afterwards *, upon thefe two
Sorts of Evidences in Conjundion, I folemnly de-
clare in the Prefence of God, before whofc awful
Tribunal I mufl iliortly appear to give in my Ac-
counts •, That I do as itedfaflly believe the Infants
of Chriftian Parents ought to be baptized, as I believe
'\^ the Holy Scriprures to be the Word of God. Vain
tht!i-efore, I hope, will be the bold Surmifes or Prog-
noiiications of fbme Baptift Writers ; that the Chri-
ftian World will ftrike in Time, and give into their
Opinion againft Infant Baptifm. But may they in
this their fond Prefumption for ever prove as falfe
Prophets, as I know them to be weak and fallacious
Difpurants, is my hearty Prayers to God the Father,
Son, and Holy Ghoft •, to whom in the Unity of
Subftance, and Trinity of Perfons, be Glory, Ma-
jelly, and Adoration, World without End. Atnen,
FINIS.