of their former Life c. Then dip them in Water c. Walfridus Strabo de rebus Ecclâ—sâ—â—c 26. tells us that we must know at â—hâ— fiâ—st believers were baptized simply in Floods and Fountains The learned Grotius tel's us in his judgement on Infant baptism That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dip over the head and ears To whom we will joyn Tâ—lenus whose Testimony is in these words Baptism is the first Sacrament of the new Testament instituted by Christ in which with a most pat and exact analogy between the sign and the thing signified those that are in Covenant are by the Minister washed in Water The outward Rite in baptism is threefold immersion into the Water abiding under the water and resurruction out of the water the form of baptism to wit internal and essential is no other then that analogical proportion which the signs keep with the things signified thereby for as the properties of the water in washing away the defilements of the body do in a most suitable similitude set forth the efficacy of Christs blood in blotting out of sins so dipping into the Water doth in a most lively similitude set forth the mortification of the old man and rising out of the water the virification of the new That same plunging into the water holds forth to us that horrible gulf of divine Justice in which Christ for our sins sake which he took upon him was for a while in a manner swallowed up Abode under the water how little a while soever denotes his descent into Hell even the very deepest degree of livelesness while lying in the sealed and guarded sepulchre he was accounted as one truly dead rising out of the water holds out to us a lively similitude of that conquest which this dead man got â—ver death which he vanquished in his own Den as it were that is the grave In like manner therefore it is meet that we being baptized into his death and buried with him should rise also with him and so go on in a new Life Rom. 6. 3. 4. Col. â— 12. Thâ—â— far Tileâ—â—s Bishop Jewell in his defence Appol â— 5. p. 308. brings the councel of Worms determining the manner of baptism thus In aquas demersio in 〈◊〉 â—uâ—sus ab aquis â—emersio Râ—surrectio est The dipping into the water is the going down into Hell i. e. the grave The coming out from of the water is the Resurrection From all which Testimonies and many more that might be brought it is evident beyond all doubt our opposers being Judges that whether we respect the signification of the word baptizor the signification of the ordinance it self or the consent of the primitive Churches in their practice of holy baptism dipping the subject or party baptized in the Element Water is the due form of baptism and therefore sprinkling or crossing the face is an humane innovation Or Upon the whole matter these ten particulars are very apparent First That Infant baptism was innovated after the holy Scriptures were written which appeareth both from the deep silence of the Scripture in that case and the confession of learned Paedo-baptists themselves 2. That it came in stealing as it were being for a considerable time left at liberty a sign it was not from Heaven and was disliked by the Antients who therefore disswaded from it 3. That which gave it its great advantage for a more general reception was this false opinion that without baptism none could be saved This saith Mr. Perkins doth St. Augustine every where assirm 4. That the Lords Supper was as eagerly pressed to be necessâ—ry sor Infants as baptism and they continued in use together about the space of six hundred years this conceit was confirmed saith Mr. Perkins by the councel of Toledo Can. 11. And Augustine was so earnest for this also that he boldly sayes in vain do we promise Infants salvation without it Aug ep 23. ep 107. contra ep pelag l. 1. c. 22. contra 〈◊〉 l. 7. c. 2. l. 3. c. 12. 5. That divers in the Greek Church have all along to this day refused Infant baptism Groâ—ius his words are these as Mr. Tâ—mbs quotes them In every age many of the Greeks unto this day keep the custome of deferring baptism to little ones till they could themselves make a confession of their Faith And the Armenians are confessed by Heylin in his Macrocos p. 575. To defer baptism to their Children till they be grown to years of knowledge 6. Those foolish and sinful adjuncts which the Authors and promoters of Infant baptism were constrained to invent to make it look like baptism for example their device of Godfathers c. do sufficiently declare it to be of an infirm and humane Original 7. The grounds upon which Paedo-baptism was at first urged are now in a manner wholly declined and new grounds daily invented whereon to built it which are no sooner laid but raized again by some of it's own favorites 8. That the stoutest assertors of Infant baptism hath ever met with as stout opposers Thus Agustine met with the Donatists and Pelagius whose arguments he could not avoid but by running into greater absurdity and though they are blamed and perhaps justly for holding some errours so also is Augustine and that not undeservedly 9. That many of the Learneâ— have much abused this age in telling them the Anabaptists i. e. the baptized Churches are of late edition a new sect c. When from their own writings the clean contrary is so evident Tenthly and Lastly Observe how the baptism of repentance for remission of Sins which is that one and only baptism commanded in holy Scripture hath been neglected traduced and its affertors frequently abused and that chiefly by thiâ— device of Paedo-baptism which now hath so lost it 's first form that it cannot with any shew of truth oâ— good sence be called baptism and ought therefore to cease with its follow errors viz. the giving the â—ords Supper to Infants c. That God may be justified in the submissiâ—n of all sinners to the baptism of repentance for remission of sins Luke 7. 39. The Second Part Of the Promise of the Spirit Delivered in a Sermon upon 1. Cor. 12. 1. To which is added A post-script out of the works 〈◊〉 Dr. Jer. Taylor touching the layinâ— on of Hands chiefly declaring hoâ— Religiously it was observed by thâ— Antient Christians as it is now revived by divers of the baptizeâ— Christians of this age 1 Cor. 12. 1. Now concerning spiritual gifts brethren I would not have you ignorant THere was never more need for thâ— Church of God to seek and searcâ— for all those things which God hatâ— promised for her strength and encouâ—agement then now partly for that her â—pposers are men of exquisite parts by â—eans of all Arts and Sciences which â—â—e not more profitable when used in 〈◊〉 way of subserviency to the truth â—â—en pernitious
righteousness of Faith Which wheâ—her it did any such thing to anâ— sâ—ve to â—braham only â—n mâ—ch doubten so by vertue of iâ—'s 〈…〉 and remanemâ—y in their flâ—sh it did that work when the 〈◊〉 came to age But in Christian Infants tâ—e case is otherwise for the new Covenant being estabâ—ished upon better promises is not only to beâ—ter purposes but also in a distinct manner to be understood when their spirits are as receptive of a spiriâ—ual act or impress as the bodies of jewish children were of the sign of circumcision then it is to be consign'd but the business is quickly at an end by saying that God hath done no less for ours then for their children for he will do the mercies of a Father and Creator to them and he did no more to the other but he hath done more to ours for he hath made a Covenant with them and built it upon promises of the greatest concernment And note further we have as much ground of comfort concerning our dying Infants as the faithful had for the first two thousand years during all which time the Covenant of grace reached to Infants though there was no external ceremony to consign it to Infants For the insinuation of the precept of Baptizing all Nation of which children are a part does as little advantage as any of the rest because other parallel expressions of the Scriâ—ture do determine and expound themselves to a sence that includes not all persons absolutely but of a capable condition as adoâ—ate â—um omnes gentes persallirae Deo omnes Nationes terra And Nation shall rise against Nation where Infants are excluded and divers more But Erasmus hath well expounded this text where he restrains the baptizing to such as are repentant of their former life As for the Conjecture concerning the Family of Stephanâ—s at the best it is but a conjecture and besides that it is not prov'd that there were children in the Family yet if that were granted it follows not that they were baptized because by whole Families in Scripture is ment all Persons of reason and age within the Familie for it is said of the Ruler at Capernaum that he beleived aâ—d all his house Now you may also suppose that in his house were little babes that is like enough and you may suppose that they did beleive too before they could understand but that 's not so likely and then the argument from baptizing Stephen's Family may be allowed just as probable but this is unmanlike to build upon such slight and airy conjectures But tradition by all means must supply the place of Scripture and there is pretended a Tradition apostolical that Infants were baptized but at this we are not much moved for we who rely upon the written word of God as sufficient to establish all true Religion do not value the allegations of Traditions and however the World goes none of the reformed Churches can pretend this argument against this opinion because they who reject Tâ—adition when 't is against them must not preâ—end it at alâ— for them But if we should allow the Topick to be good yet how will it be verified for so far as it can yet appear it relies wholly upon the Testimony of Origen for from him Austin had it Now a Tradition apostolical if it be not consign'd with a fuller testimony then of one person whom all after ages have condemn'd of many errours will obtain so little reputation among those that knâ—w that thing have upon greater authority pretended to derive from the Apostles and yet fâ—sly that it will be a great argument that he is credulous and weak that shall be deâ—ermined by so weak probation in matters of so great concernment And the truth of the business is as there was no command of Scripture to obliedge children to the susception of it so necessity of â—aeâ—o-baptism was not determined in the Church till the eight age after Christ but in the year 418. in the Mileritan couâ—cel a principal of Aâ—râ—ca there was a Cannon made for Paedo Bapt never till then I grant it was practised in Africa before that time and they or some of them thought well of it and though that be no Argument for us to think so yet none of them did ever before pretend it to be necessary none to have been a precept of the Gospel St. Austin was the first that ever preach'd it to be absoâ—utely necessary and it was in his heat and anger against Pelagâ—us who had warm'd and chafed him so in that question that it made him innovate in other doctrines possibly of greater concernment then thâ—s And that although this was practic'd antiently in Africa yet that it was without an opinion of necessity and not often there nor at all in other places we have the testimony of a learned Paedo Baptist Ludovicus Vives who in his annotations upon Augustin De Civit. Dei l. 1. c. 27. afirms Neminem nisi adultum antiquitus solâ—re baptizari And because thâ—s Testimony is of great import I will set down the very words of Augustine and Ludovicus Vives as I find them in the English Edition of the said book of the City of God cap. 26. Where Augustine puts forth this question What is the reason then that we do spend so much time in our exhortations endeavouring to annimate thâ—se whom we have baptâ—zed eiâ—her unto Virginity or câ—â—st widdow-â—ood or honest and honourable marriage Now upon these words â—hose whom we have baptizâ—d Vives comments tâ—us Least any man should mistake this place understand thaâ— in times of old no man was brought unto baptism but he was of sâ—fficient years to know what that mistical water meant and to require his baptism and that sundry times I hear that in some Cityes of Italy they do for the most part observe the antient Custome as yet And it is to be observed that in the Margent are two Notes the 1. is that this is the old manner of baptizing The 2 That all this is left out in the Paris Edition whence we may note how the writings of the Antients are abused and how ingeniously it is confessed Paedo-Baptism is not the old manner of baptizing And here we will insert some other testimonies from the learned Paedo-Baptists touching the Novelty of Infant baptism The first is out of Robertus Fabianus his Chron. 4. part in fol. 107. where he brings in Augustine the Monk speaking thus to the Brittain Bishops Since ye will not assent to my Hâ—sts generally assent ye to me specially in three things the first is that ye keep Easter-day in due form and time as it is ordained The second THAT YE GIVE CHRISâ—ENDOM TO CHILDREN c. But THEY WOULD NOT THEREOF This was about the fifth Age after Christ whence its remarkable that Infant bapâ—ism was then opposed by â—he joynt consent of the Britaâ—n Bishâ—ps which were sent to the Assembly to consulâ— the affairs of Religion at
THE Paedo-Baptists Apology FOR THE Baptized Churches Shewing The invalidity of the strongest grounds for Infant Baptism out of the works of the learned assertors of that tenent AND That the Baptism of Repentance for the remission of sins is a duty incumbent upon all sinners who come orderly to the profession of Christianity ALSO The Promise of the Spirit â—eing the substance of a Sermon on 1 Cor. 12. 1. To which is added A POST-SCRIPT Out of the works of Dr. Jer. Taylor in defence of imposition of hands as a never failing Ministery By Tho. Grantham Mr. Perkins on Gal. 3. 27. Baptism alone is no mark of Gods Child but Baptism joyned with Faith for so must the text be consideres All the Galations that believe are baptized into Christ Printed in the Year 1671. To the Reader Friend I Have a few things to say before thou read this ensuing Apology and first The occasion of it is from the late unkind usages which the Baptized Churches have received from the Paedo-Baptists by violently dispersing their Assemblies by defacing and taking away their meeting places by imprisoning their persons seizing and wasting their Estates by injuring them in their Trade by means of excommunications by Writs de Capiendo and other penall proceedings both confining their Persons and exposing them to great inconveniencies And all this only as I conceive for their conscionable observance of the will of God in Preaching the Gospel to sinners â—â—r the obedience of faith and for adhearing to that form of Doctrine once deliâ—ered to the Saints Heb. 6. 1 2. In which Doctâ—ine and sufferings being through the mercy of God a pertaker with them I thought I might lawsully write an Apology for them or at least for the Truth professed by them And that I might the â—ore effectually do this I chose to speak â—o their adversâ—ries by the learned â—ens of their own Doctors 2. My design in writing this Apoâ—ogy is to abate if it may be that great enmity which hath appeared generally between the parties concerned and more perticularly that spirit of opposition and disrespâ—ct which too much appears in the more refined sort of the Paedo-Baptists against such as labor to reform or rather to restore the Doctrine of Baptism to its first integrity and estimation among all that profess the name of our Lord Jesus Christ under what Epethets or denâ—minations soever And me thinks thâ— truth should prevail with all that do consider the authority and force thereof to be such that men are constrained as it were to speak for it though to the overthrow of their dearest errours so that we may say their Rock is net as our Rock our enemies being judges 3. I have not injured the sense of my authours and where I have added any thing for explycation of any word or passage I have distingushed the same partly by a different Letter and partly by this Character nor have I said much in the Apology as indeed it was not necessary considering the evidence of the word of God for us and the Record which our opposers do bear in favour of our Cause and beside they that will may see what may be further said in the case depending if they please to peruse the Learned works of those of our way viz. Denn his Answer to Dr. Featley Tombs his Antipaedo-Baptist Fisher his Christianismus Redivâ—vous and many others 4. The second part intitled Of the Promise of the Spirit I though fit to be annexed because Acts 2. 38 39. such as are Baptized with the Baptism of Repentance for Remission of fins have the promise of the Spirit made to them which being sought for in the way ordained of God shall be received according to his will for he is faithfull that promised Thy servant in Christ Tho. Grantham THE Paedo Baptists Apologie FOR The Baptized Churches c. THere is no point of the Christian Faith of greater importance in order to the composure of Divisions among such as conscientiously profess the Name of Christ then the Doctrine of holy Baptisme in the Name of Jesus Christ for the remission of sins for as many as have been Baptixed into Christ have put on Christ And where this foundation truth hath been neglected or essentially corrupted there hath ensued great disorder in Religion because the being of the Church as visible is so concern'd therein that there can be no orderly proceeding in any Church Act nor participation in any Church Priviledge where Sacred Baptisme is not Antecedent And though Reformation or rather the restoration of this Truth be hard to accomplish yet must we not be discouraged but still pursue all lawful and probable wayes to effect it in this as well as in other cases And the way which I have chosen to help on this needful work at this time is to shew that notwithstanding the discord in point of practice yet there is a very great concord in doctrine touching the main questions which concern this Heavenly Institution between the Paedo-Baptists and the Baptized Churces The questions are these 1. What are the Qualifications required of all such as are to be baptâ—zed 2. What is the aue Act or right Form to be observed and done in this solemn rite of Baptisme Touching the first the doctrine of the Baptized Churches is well known namely That Repentance toward God and Faith towards our Lord Jesus Christ are prerequisites to the baptisme of every sinner And to this agrees the holy Scripture with full consent â—aying Repent and be baptized every one of you They were all baptized confessing their sins When they beleived Philip preaching the things concerning the Kingdome of God c. They were baptized both men and women many of the Corinthians hearing believe'd and were baptised And hence this holy Ordinance is well called the Laver of Regeneration the Baptisme of repentance foâ—thâ— râ—misâ—ion of sins Now let us hear the doctrine of the Paedo-Baptists touching this question 1. The Church of England both in her Articles and vulgar Catechism delivers her mind clearly to this purpose that such repentance whereby sin is forsaken and such Faith as by which the promises of God are stedfastly beleived is required of persons meaning all persons which are to be baptized and that in Baptism Faith is confirmed c. 2. Mâ— Perkins a Learned Son of â—he same Church upon these words â—each all Nations baptizeing them saith I explain the words thus mark first of all it is said Teach them that is make them my Disciples by calling them to believe and to repent Here we are to consider the order which God observes in makeing with man the Covenant in Baptism first of all he calls them by his word and commands them to beleive and repent then in the second place God makes his promise of mercy and forgiveness and thirdly he feals his promise by Baptism they that know not nor consider this order which God used in Covenanting with them in
instance and yet the obligation all the world cannot reasonably say but is the same they are as honest and as reasonable that do neither And since the antient-Church did with an equal opinion of necessity give them Communion and yet men now adays do not why shall men be morâ— burthened with a prejudice and namâ— of obloquy for not giving the Infantâ— one Sacrament more then they arâ— disliked for not affording them the other If Anabaptist shall be â— name of disgrace why shall not somâ— other name be invented for them that deny to communicate Infants which shall be equally disgraceful or else both the Opinions signifyed by such names be accounted no disparagement but receive their estimate according to their truth Of which truth since we are now taking account from pretences of Scripture it is considerable the discourse of St. Peter which is pretended for the intitleing Infants to the promise of the holy Ghost and by consequence to Baptism which is supposed to be its instrument of conveyance 't is wholly a fancy and hath nothing in it of certainty or demonstration and not much probability For besides that the thing it self is unreasonable and the holy Ghost works by the heighting and improveing our natural faculties and therefore is a promise that so concerns them as they are reasonable Creatures and may have a tittle to it in proportion to their nature but no possession or reception of it till their faculties come into act besides this I say the words mentioned in S. Pâ—tâ—rs â—rmon which are the only record of the promise are interpreted upon a wâ—aâ— mistake the promise belongs to you and to your Children therefore Infants are actually receptive oâ— it in that capacity that 's the argument but the reason of it is not yet discovered nor never will For indeed it is without reason To you and your Children iâ—s you and your posterity to you and your children when they are of the same capacity in which you are effectually receptive oâ— the promise Beside the promise of the Spirit in this place is refer'd to the giftâ— of the holy Ghost anâ— is therefore made tâ— those who had alreadâ— received it in the quicâ—ning or illuminating opperation of it anâ— is the poâ—tion of beleivers as such and iâ— consequent to baptism Acts 2 38 39 and is therefore wrongfully made an argument for the baptizing of Infants whâ— what ever they may have of the gâ—aces of the spirit yet have neither need of nor any capacity to use the gifts of the spirit and therefore evident it is that this promise of the Spirit belongs not to Infants at all And for the Allegation of St. Paul that Infants are holy if their Parents be faithful it signifie nothing buâ— that they are holy by designation or according to Erasmus they to wit Infants born of such Parents as the oâ—e being a Christian the other not are holy legâ—â—â—â—ately for the conversion of either wife or â—â—sband dâ—th not dissoâ—ve the marriage which was made when both were in uâ—bâ—â—eif And however it is true that Auâ—tin was a great stickâ—er for Paedo-Bapâ—ism yet he denys that any such thing can â—e deduced from the text in hand his words â—re these lib. 3 De pec mer. remiâ— It is to be held without doubling whatsoever that sanctification was it was not of power to make Christians and remit sins He might well say so considering that the holiness of the child is derived from the sanctity of the unbeleiver as the word else being rightly refer'd doth evince 1 Co. 7. 14. And as the promiss appertains not for ought appears to Infants in that capacity and consistance yet Baptism is not the means of conveying the holy Ghost for that which Peter sayes be baeptized and ye shall receive the holy Ghost signifies no more then this first be baptized and then by imposition of the Apostles hands which was another mistery and rite 〈◊〉 shall receive the promiss of the Father and this is nothing but an infinuation of the rite of Confirmation aâ— to this sense expounded by diverâ— antient Authors and in ordinary Ministry the effect of it is not bestowed upon any unbaptized persons for it is in order next after baptism and upon this ground Peters argument in the case of Cornelius was concluding enough a mojori ad minus thus the holy Ghost was bestowed upon him and his Family which gift by ordinary ministry was consequent to baptism not as the effect is to the cause or to the proper instrument but as a consequent is to an antecedent in a chain of câ—uses accidentally and by positive institution depending upon each oâ—her God by that miracle did give Testimony that the persons of the men were in gâ—eat dispositions towards Heaven and therefore were to be admitted to these rites which are the ordinary inlets into the kingdome of Heaven But then from hence to argue that where ever there is a capacity of receiving the same grace there also the same sign is to be administred and from â—ence to infer Paedo-Baptism is an argument very fallatious upon several grounds first because Baptism is not the sign of the holy Ghost but by another mistery it was conveyed ordinarily and extraordinarily it was convey'd independently from any mistery and so the argument goes upon a wrong supposition 2. If the supposition were true yet the proposition built upon it is false for they that are capable of the same grace are not alwayes capable of the same sign for women under the law of Moses although they were capable of the righteousness of Faith yet they were not capable of the sign of Circumcision for God does not alwayes convey his graces in the same manner but to some mediately to some immediately and there is no better inâ—tance in the the World of it then the gift of the holy Ghost which is the thing now instanc'd in in this contâ—station And after all this least these arguments should not ascertain their cause they fall on complaining against God and will not be content with God unless they may baptize their children but take exceptions that Gâ—d did more for the children of the Jews But why so because God made a Covenant with their children actually as Infants and concin'd it by circumcision well so he did with our children too in their proportion He made a Convenant of spiritual promises on his part and spiritual and real services on ours and this pertâ—ins to children when capable but made with them as soon as they are alive and yet not so as with the Jews bâ—bes for as they rite consign'd them actually so it was a national and temporal blessing and covenant and a separation of them from the portion of the Nations a markâ—ng them for a peculiar people and therefore while they were in the Wilderness and sepâ—rate from the commixture of all people they were not at all ciâ—cumcised but as that riâ—e did seal the
that Infants have habitual faith but who told them so how can they prove it what Revelaâ—ion or reason teaches such a thing Are they by this habit so much as disposed to an actual belief without a new Master â—an an Infant sent into a Mahumetan Province be more confident for Christianity when he comes to be a Man then if he had not been baptized are there any acts precedent Concomitant or consequent to this pretended habit this strange invention is absolutely without Art without Scripture Reason or Authority But if there were such a thing as this abitual Faith then either all Infants have â— or some only if all why do they deny bapâ—â—sm to the Infants which are horn of unbeâ—evers must the child bear the unbelief of 〈◊〉 Parents if sâ—me only have it how know they these from 〈◊〉 rest sith when they come to years there found a like barrenness of this grace 〈◊〉 means be used to beget it but third where doth the Scripture make an habitâ—â— Faith that which intitles any person to baâ—tism Surely according to these concâ—â—â— no man can ever tell to whom or when 〈◊〉 dispence baptism But the men are â—â— be excused unless there were bettâ—â— grounds but for all these stratageâ— the Argument now alleadged agaiâ— Infant baptism is demonstrable aâ— unanswerable To which also this consideratiâ—â— may be added that if baptism be â—â—cessary to the Salvation of Infant upon whom is the imposition laiâ— To whom is the command giveâ— To Parents or to the Children not 〈◊〉 the Children for they are not capâ—ble of a Law not to the parents 〈◊〉 then God hath put the salvation 〈◊〉 innocent babeâ— into the power of â—thers and Infants may then be damnâ—â— for their Parents carelessness or mâ—lice It follows that it is not necessary at all to be done to them to whom it cannot be prescribed by a Law and in whose behalf it cannot be reasonably intrusted to others with the appendant necessity and if it be not necessary it is certain it is not reasonable and most certain it is no where in terms prescribed and therefore it is to be presumed that it ought to be understood and administred according as other precepts are with reference to the capacity of the subject and the reasonableness of the thing For I consider that the baptizing of Infants does rush upon such inconveniences which in other questions we avoid like Rocks which will appear if we discourse thus Either baptism produces spiritual effects or it produces them not If it produces not any why is such contention about it But if as without all peradventure all the Paedo-baptists will say Baptism does a work upon the soul producing spiritual benefits and advantages These advantages are produced by the externaâ— work of the Sacrament alone or bâ— that as it is helped by the co-operation and predispositions of the suscipienâ— If by the external work of thâ— Sacrament alone how does this diffeâ— from the opus oâ—eratum of the Papistâ— save that it is worse For they saâ— the Sacrament does not produce in effect but in a suscipient disposed bâ— all requisites and due preparatives 〈◊〉 piety faith and repentance thougâ— in a subject so disposed they say thâ— Sacrament by its own vertue does iâ— but this opinion says it does it of 〈◊〉 self without the help or so much 〈◊〉 the coexistence of any condition buâ— meer reception But if the Sacrament does not dâ— its work alone but per modum recipienâ—es according to the predispofitionâ— of the suscipient then because Infant can neither hinder it nor do anâ— thing to further it it does them no benesit at all And if any man runs for succor to that exploded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Infants have faith or any other inspired habit of I know not what how we desire no more advantage in the world then that they are constrainâ—d to an answer without Revâ—lation against reason common sence and all experience in the world The sum of the argument in short is this though under another repâ—esentment Either baptism is a meer Ceremony or it imploys a duty on our part if it be a Ceremony only how does it sanctifie us or make the comers thereunto perâ—ect If it imployâ— a duty on our part how then can Children receive it who cannot do duty at all And indeed this way of Ministration makes baptism to be wholly an outward duty a work of the Law a carnal ordinance it makes us adheare to the Letter without regard of the spirit to be satissied with the shadows to return to bondage To relinquish the misteriousnes the substancâ— and spirituallity of the Gospel which argument is of so much the more consequence because under the spiritual Covenant or the Gospel of grace 〈◊〉 the mistery goes not before the Symbol which it does when the Symbolâ— are seales and consignations of thâ— grace as it is said the Sacraments are yet it always accompanies it buâ— never follows in order of time anâ— this is clear in the perpetual analogy of holy Scripture For Baptisme is never propounded mentioned or enjoyned as a mean of remission of sins or of eternal life but something of duty choice or sanctity is joyned with it in ordeâ— production of the end so mentioneâ— kâ—ow you not that sâ— many as are Baptisâ— inâ—o â—hrâ—st Jesus anâ— Baptised into his death There iâ— the mistery and the Symbol together and declared to be perpetually united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All of us who were Baptised into one were Baptised into the other not only in the name of Christ but into his death also but the meaning of this as it is explained in the following words of St. Paul makes much for our purpose for to be baptised into his death signifies to be buried with him in baptisme that as Christ rose from the dead we also should walk in newness of life That 's the full mistery of Baptisme for being baptised into his death or which is all one in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the likeness of his death cannot go alone if we be so planted into Christ we shall be pertakers of his resurrection and that is not here instanced in precise reward but in exact duty for all this is nothing but Cruc fiction of the old man a destroying the body of sin that we no longer serve sin This indeed is truly to be baptized both in the Symbol and the Mistery what is less then this is but the Symbol only a meer Ceremony an opus operatum a dead Letter an empty shadow an instrument without an agent to manage or force to actuate it Plainer yet whosoever are baptized into Christ have put on Christ have put on the new Man But to put on the new Man is to be formed in Righteousness holiness and truth This whole argument is the very words of St. Paul The major proposition is dogmatically determined Gal. 3. 27. The minor in
Ephes 4. 24. The conclusion then is obvious That they who are not formed a new in Righteousness holyness and truth they who remaining in the present in incapacities cannot walk in newness of life they have not been baptized into Christ and then they have but one member of the distinction used by St. Peter they have that baptism which is a putting away the fiâ—th of the flesh if yet an human institute may be so called but they have not that baptism which is the answer of a good Conscience towards God which is the only baptism which saveth us and this is the case of Children and then the case is thus As Infants by the force of nature cannot put themselves into a supernaturall condition and therefore say the Paedo baptists they need baptism to put them into it as if the â—â—re â—eâ—eâ—ony of which only they are capaâ—'le could put them into a supernaturall conâ—ition so if they be baptized before the use of reason before the works of the Spirit before the opperations of grace before they can throw of the works of darknes and live in riâ—hteousness ond newness of life they are never the nearer from the pains of Hell they shall be saved by the mercy of God and their oâ—â— innocence though they dye in puris naturalibus and baptism will carry them no further for that baptism that saves us is not the only washing with water of which only Infant are capable but the answer of a good Conscience towards God of which they are not capable till the use oâ— reason till they know to chuse the good and refuse the evill And from thence I consider a new that all vows made by persons undeâ— others names stipulations made bâ— minors are not valid till they by â— supervening act after they are of sufficient age do ratifie the same whâ— then may not Infants as well makâ— the vow de novo as de novo ratifie thâ—â— which was made for them ab antiquâ— when they come to years of choyce If the Infant vow be invalid till thâ— manly confirmation why were it 〈◊〉 as good they staid to make it till thâ— time before which if they do maâ—â— it it is to no purpose this would 〈◊〉 considered And in conclusion our way is the surer way for not to baptise Children till they can give an account of their faith is the most proportionable to an act of reason and humanity and it can have no danger in it for to say that Infants may be damn'd for want of baptism a thing which is not in their power to acquire they being yet persons not capable of a Law is to afirm that of God which we dare not say of any wise and good man Certainly it is very much derogatory to Gods justiâ—e and a plain defiance to the infinite reputation of his goodness And therefore who ever will pertinatiously persist in this opinion of the paedo-baptists and practise it accordingly they polute the blood of the everlasting Testament They dishonor and make a pageantry of the Sacrament They Ineffectually represent a sepulture into the death of Christ and please themselves in a sign without effect making baptism like the Figtree full-of Leaves but no fruit c. Thus far the Anabaptists may argue and men have disputed against them with so much weakness and confâ—dence that they have been eucouraged in their error alias in thâ— truth more by accidentiall aliaâ— real advantages we have given them by our weak arguings then by any truth of their cause or excellency oâ— of their wit so the Dr. is pleased tâ— say but the evidences of our side spâ—ak otherwise but the use I make of it as to our ppesent question saith the Dr. is this that since there is noâ— direct impiety in the opinion noâ— any that is apparently consequent to it and they which so much pâ—obabillity do or may pretend to true perswasion they are with all means Christian fair and human to bâ— redargued or instructed but if they cannot be perswaded they must be left to God who knows every degree of every mans understanding all his weaknesses and strength's what impress each argument makes upon his spirit and how unresistable every reason is and he alone judges his inâ—oceâ—cy and sincerity And for the question I think there is so much to be petended he might say really urged against that which I believe to be truth that there is much more truth then evidence on our side a strange saying of so wiâ—e a man as if the truth in this case doth not whâ—lly depend upon evidence sith its a positive and no morall precept and therefore we may be confident as for our own particulars but not too forward premtorily to prescribe to others muchless damn or kill or to persecute them that only in this particular disagree Thus far Doctor Taylor for our appollogie To whom to add any more witnesses though more might be brought would be superfluous I therefore proceed to the next question viz. What is the due act or outward form to be used in this sollemn rite of holy baptism It may well be the admiration of every wise and good man how it should come into the mind of such as pretend to be followers of Christ that holy baptism should be performed by aspertion or casting a few drops of Water upon the subject by the fingers of the administrator The scriptures every where teaching us that the originall form was by imversion in Rivers or places of much Water Maâ—â— 1. John 3. Christ himseâ—f who surely would do nothing superfluous or in vain was baptized in the River by John the first baptist who had his direction from Heaven and his approbation from on high in that very action Mall 3. and chuss who were under the immediate direction of the holy spirit the leader into all truth found it necessary for the administrator and subject to go both into the Water for the due performance of this holy Ordinance Add thereunto that the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when used to express the action done in this service is to dip or immâ—rge the party in the Element as is confessed by the learned Paedo-baptists themseâ—ves as we shall see in the sequel And here we will still prefer the Church of England who teacheth us that the outward Sign or Form in baptism is Water wherein the party baptized is dipped c. And though she add or sprinkled with it yet that her Conscience tells her that is not the right way appeareth in that she only assigns that by indulgence to such Infants as are in danger of death c The Church of Rome also confesseth by a learned Pen that she changed dipping the party baptized over the head and Ears to a little sprinkling upon the Face Erasmus paraphrasing on the words baptizing them Mat. 28. saith thus if they believe that which you teach them and begin to be repentant
excluding himself that they â—ee but darkly prophesie but in part know but in part so that perfection â—erein is not to be pretended 2. That the Apostles did deliver infallible and undoubted verities for all to submit to as the very word of God c. proceeded not hence viz. because they were gifted men But as being the chosen witnesses of God purposely ordained to that very end for which cause they saw that just one heard the words of his mouth and by infallible proves were assured of the Resurrection of our Lord and of his will concerning his Kingdom John 15 16. Ye have not chosen me but I have chosen you and ordained you that you should go and bring forth fruit and that your fruit should remain that whatsoever ye shall ask the Father in my Name he may give it you see Acts 10. 40. 41. and Acts 22. 14. 15. The God of oâ—r Fathers hath chosen thee that thou should knâ—w his will and see that just one and shouldest hear the voice of his mouth FOR thou shalt be his witness unto all men of what thou hast SEEN AND HEARD These are the Fathers of the Churches the Foundation layers the Master-builders in such an elevated consideration as that the authority of one is to be valued above the authority of ten thousand subsequent teachers which is a greater number then ever yet convened in a generall councell 1. Cor. 4. 15. 16. These were such Fathers as laid up such a stock of doctrine for their Children as whoso bringeth not along with them is not to be received 2. John 8. 9 10. And whosoever corrupteth by adding takeing away or perverting is to be held accursed to be nameless in the City of God and the book of Life The conclusion is this gifted persons on whom the Holy Ghost fell as it did on the Apostles were not thereby impowered to propose new Oracles or to be the Apostles Competitors and if any presume to these things as some did in the Apostles dayes they shall fulfill that sentence 2. Tim. 3. 9. They shall proceed no further for their folly shall be made manifest to all men as theirs also was Ob. 2. If the gifts of the spirit 1. Cor. 12. Have continued in the Church as you teach 't is strange we have no account of them since their days unless we regard the papacy who have claim'd the gift of Miracles in every age which they urge as an undoubted proof that they only are the Church of Christ Ans 1. It is true that people do pretend as 't is said in the objection and it is now my business to examine the goodness of that pretence only this I say they cannot find their Church to have had a being in every age since Christ and therefore very unlikely to prove what they say in the case of Miracles But put case that since they have had a being in the world some signs or wonders have been done among them yet hence to infer the truth of their Church state is very unsafe sith before an equall judge others will be found to have as clear a claim to Miracles as themselves Mat. 7. 22. Many wâ—ll say unto me in that day have we not prophesiâ—d in thy Name and in thy name have we cast out Devils and in thy name have done many wondrous works And then will I profess unâ—o them I never knew you depart from me ye workers of iniquity And though our Saviour saith no man can do a miracle in his Name and lightly speak evil of him yet that very speech supposes the thing possible It doth not follow therefore that wheresoever miraculous gifts are there is the true Church but she is only known by her Conformity to the Doctrine of God our Saviour chiefly in the principles of Religion Heb. 6. 1. 2. For we are his House if built upon that foundation of Repentance faith c and paâ—takers of him IF we hold the beginning of our confidence stedfast to the end otherwise not Heb. 3. 6. 14. If any come unto you and bring not this doctrine receive him not to house no though he work miracles for thus saith the Lord. If there arise among you a Prophet or a Dreamer of Dreams and giveth thee asign or a wonder and the sign or the wonder come to pass whereof he spake unto thee now note if he do this saying let us go after other Gods which thou hast not koown and let us serve them thou shalt not hearken to the words of that Prophet For the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your Soul And hence learn this one thing that Gods Truth is not to give place to any gifts but all gifts are to subserve to the furtherance of his Truth To conclude as we ought not to be ignorant of the gifts of the spirit so neither of the means ordain'd of God to obtain those gifts The primitive Churches are herein our best guide as the word directs T is well known and I think granted on all handâ— that they used the solemn Ordinance of prayer and imposition of hands for obtaining the promised Spirit at least with respect to these gifts Now be it so though I say for the Graces or Fruits also then seeing these gifts are promised to us as well as unto them and are attainable and in part at least attained by many what should hinder the Churches but that now they should tread in this path with faith and full assurance that a blessing is in it As in holy baptism we are placed as it were among those whose sins are washed away in the blood of the Lamb. So in this Holy Ordinance of prayer and imposition of hands we are in a solemn manner ushered into the promise of the holy spirit and as the pardon of our sins signified in baptism doth not prevent but better capaciate us to pray daily forgive us our â—â—espasses so imposition of hands doth put us into a better capacity to seek dayly for the gifts and graces of the spiriâ— bâ—cause now solemnly intercessed in the promise by that very way the primiâ—ive Saints were intercessed therein Acts 8. 15 17. Acts 19. 2. 6. 2 Tim. 1. 6. Heb. 6. 12. Who when they were down prayed for them that they might receive the Holy Ghost then laid they their hands on them and they receithe Holy Ghost Have they received of the Holy Ghost since the believed And when Paul had laid his hand is on them the Holy Ghost 〈◊〉 on them Wherefore I put thâ—e in remâ—mbâ—ance that thou stir up the gift of God which is in thee by the putting oâ— of my hands The foundation of Repentance and of faith towards God of the Dâ—ctrine of bapâ—ism and of laying on of hands of the resurrection of the dead and of Eternal Judgement What shall I 〈◊〉 the Scriptures are evidence sufficient that this Ordinance is of