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
Baptiâ—m deal preprosterously oversliping the commandment of repenting and bâ—leiving this is the cause of of so much profaneness in the world we see what is done in Baptism the Covenant of grace is solemniz'd between God and the Party baptized and in this Covenant something belongs to God some to the Party baptized the actions of the Party baptized is a certain stipulation or obligation whereby he bindeth himself to give homage to the Father Son and holy Ghost This homage standeth IN FAITH whereby all the promises of God are beleieved and in OBEDIENCE to all his commandements The sign of this obligation is that the Party baptized WILLINGLY yeilds himself to be washed with water 3. Diodate on the same Text teaches that Baptism is a Sacrament of grace in remission and expiation of sins and regeneration to a new life And likewise for a token that they are bound on there side meaning such as are baptized to consecrate themseâ—ves to God and to give themselves over to the conduct of 〈◊〉 Spirit and to CONFESSE his name PERPETUALLY Thus these three witnesses do concurre with the truth and therein do hold a concord with the baptized Churches And one would think there should now be no place for such a conceit as that Infants are fit subjects for the sacred ordinance of baptism because wholly uncapable of these qualifications Now whereas divâ—râ— things are pretended as grounds for Infant Baptism we shall briefly recount the particulars which are chiefly insisted on and then show how the same are refelled or made void by some of the most learned Asserters of Paedo-baptism The grounds pretended are these 1. The Covenant which God made with Abraham and his seed Gen. 17. who were to be circumcised to wit the makes only in their Infancy this is thought to be a Type of baptism and hence 't is conceived that Infants ought â—o be baptized 2. Christs permiâ—â—ing Infants to be brought to him as persons to whom the Kingdome belongs 3. They being tainted with original sin must be cleansed from it which is supposed to be done by baptism 4. Because it is said except a man be born of water c. he cannot enter into the kingdome of God John 3. 5. Because Infants do not ponere obicem and so are more fit for baptism then adult Persons as 't is thought 6. Because without baptism Parents can not hope the salvation of dying Infants as some think 7. The promise of the holy Ghost Acts 2. 39 is thought to belong to Infants and so they ought to be baptized because they are said to be holy 8. Unless Infants be baptized 't is thought God is worse to Infants in the Gospel then in the Law 9. Infants are a parâ— of all Nations and the command for baptizing is of extent to all Nations 10. 'T is thought the Apostles baptized Infants because they baptized whole housholds and 't is said it hath descended to this very age as a Tradition Apostolical To all which Doct. Jer. Taylor and others in behalf of the baptized Churches do give answer as followeth That this is a goodly Harangue which upon strict examination will come to nothing that it pretends fairly and signifies little that some of those allegations are false some impertinent and all the rest insufficient For the argument from circumcision is invalid or of no wright upon infinite considerations figures and types prove nothing unless a commandment go along with them or some express â—o signifie such to be their purpose for the deluge of waters and the ark of Noah were a figure of Baptism sâ—id Peâ—â—r and if therefore the Circumstances of one should be drawn to the other we should make Baptism a Prodigie rather then a rite The Pascal Lamb was a Type of the Eucharist which succeeds the other as Baptism doth Circumcision but because there was in the manducation of the Pascal Lamb no prescription of Sacramental drink shall we thence conclude that the Eucharist is to be ministred but in one kind and even in the very instance of this argument suppâ—sing a correspondence of analogie betwen Circumcision and Baptism yet there is no correspondence of Identity for although it were granted that both of them did consign the Covenant of Faith yet there is nothing in Circumstance of Childrens being Circumcised that so concerns that Mâ—stery but that it might very well be given to Children and yet Baptism to men of reason because Circumcision left a Character in the flesh whiâ—h being imprinted upon Infants did its work to them when they came to age and such a Character was necessary because there was no word added to the sign but baptism imptints nothing that remains on the body and if it leaves a Character at all it is upon the soul to which also the word is added which is as much a part of the Sacrament as the sign it self is for both wch reasons it is very requisite that the Persons baptized should be capable of reason that they may be capable of both the word of the Sacrament and thâ— impress made upon the Spirit Since therefore the reason of this paâ—ity does wholly fail there is nothing left to infer a necessity of complying in this circumstance of age any more then in the other anexes of the Type and the case is clear in the Bishops question to Câ—pâ—iuâ— for why should not Infants be baptized just upon the eight day as well as Circumcised if the correspondence of the rites be an argument to infer one circumstance which is impertninent and accidental to the misteriousness of the rite why should it not infer all especially such a material thing as the time of baptism for if the eight day be not determined no man is able to assign the day of baptism which being delayed till the tenth or twentieth day may by the same reason be deferred till the Child have passed through its infancy and become capable of eâ—udition and then also females must not be baptized because they were not circumcized but it were more proper if we would understand it aright to prosecute the analogie of the type to the antitipe by way of letter and spirit and signification and as circumcision signifies baptism so also the adjuncts of circumcision shall signifie something spiritual in the adherences of baptism And therefore as Infants were circumcised so spirituâ—l Infants shall be baptized which according to some is spiritual circumcision which yet is better expounded by St. Paul Phil. 3. Where he makes the spiritual circumcision to be the mind and spirit renewed and the putting of the body of the sins of the flesh for therefore babes had the ministery of the type to signifie that we must when we give our names to Christ become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children in malice for unless you become like one of these little ones you cannot enter into the Kingdome of Heaven said our blessed Saviour and then the â—ye is made compleat and this
seems to have been the sence of the pâ—imative Church for in the ages next to the Apostles they gave to all baptized persons miâ—k and hony to represent to them their duty that though in age and understanding they were men yet they were babes in Christ and Children in malice But to infer the sence of the Paedo Baptists is so weak a manner of arguing that Augustin whose device it was and men use to be in love with their own fancies at the most pretended it but as probable Lo here the newness of the argument from Infant circumcision to Infant baptism As for the Catholicks they hold it an absurd thing to argue as the Protestants do from the Covenant made with Abraham and his seed Gen 17. 7. Thus they speak That promâ—se concerns literally pecuculiar proâ—â—ction and â—orldly felicity not the remission of sins and everlasting Life neither can we be sons of Abraham by carnal generation or by our carnal Parenâ—s we are not Jews but Gentiles but only by spiritual generation to wit Baptism by which we are born to God and made the brothers of Chrâ—â—tâ— the Sons of Abraham thâ—se saith St. Paul are the sons of Abraham not who are the Sons of the flesh but of Faith Rom. 4. 12. 13. Again they deride the Argument drawn from Infants being circumcised in order to their being baptized calling it a cunning argument by which it will follow that Females are not to be baptized c. And as ill success will they have with the other Arguments as with this for from the action of Christs blessing Infants to inser that they are to be baptize proves nothing so much as that there is a great want of better arguments The Conclusion would be with more probability derived thus Christ blessed Children and so dismissed them but baptized them not therefore Infants are not to be baptized but let this be as weak as it's enemy yet that Christ did not baptize them is an argument sufficient that Christ hath other wayes of bringing them to Heaven He passed his act of Grace upon them by benediction and imposition of hands And therefore though neither Infants nor any man in puris naturalibus can attain to a supernatural end without the addition of some instrument or means of Gods appointing ordinarily yet where God hath not appointed a rule nor an order as in the case of Infants we contend he hath not this argument is invalid And as we are sure that God hath not commanded Infants tâ— be baptised so we are suâ—e God will do them no injustice nor damn them for what they cannot help And therefore let them be pressed with all the inconveniences which aâ—e consequent to Original sin yet either it will not be laid to their charge so as to be sussicient to condemn them or if it could yet the mercy and absolute goodness of God will secure them if he take them away before they can glorifie him by a free obedience Quid ergo fostivat innoceus alis ad remissionem pâ—ccatorum Was the question of Tertullian lib. de bapt he knew no such danger from their Original guilt as to drive them to a laver of which in that age of innocence they had no need as he conceived and therefore there is no necessity of flying to the help of others for tongue and heart and faith predispositions to baptism for what need all this stir as Infants without their own consent without any act of their own And without any exteriour solemnity contracted the guilt of Adams sin and are lyable to all the punishment which can with Justice descend upon his posterity who are personally innocent so Infants shall be restored without any solemnity or act of their own or any other for them by the second Adam by the redemption of Jesus Christ by his righteousness and mercies applyed either immediately or how or when he pleases to appoint and to this agrees that saying of the Apostle as in Adam all dye so in Christ shall all be made alive and as by the disobedience of one many were made sinners so by the obedience of one shall many be made righteous And so Austins argument will come to nothing without any need of God-fathers or the faith of any body else And it is too narrow a conception of God Almighty because he hath tyed us to the observation of Ceremonies of his own institution that therefoâ—e he hath tyed himself to it Many thousand ways there are by which God can bring any reasonable soul to himself but nothing is more unreasonable then because he hath tyed all men of years and discretion to this way therefore we of our own heads shall carry Infants to him that way without his direction the conceit is poor and low and the action consequent to it is too bold and ventrous mysterium meum mihi filiis domus meae Let him do what he please to Infants we must not Only this is certain that God hath as great care of Infants as of others and because they have no capacity of doing such acts as may be in order to acquiring salvation God will by his own immediate mercy bring them thither where he hath intended them but to say that therefore he will do it by an external act and ministry and that confin'd to a particular viz. This rite no other is no good argument unless God could not do it without such means or that he had said he would not and why cannot God as well do his mercies to Infants now immediately as he did before the Institution either of Circumcision or Baptism â—his query is worthy of serious consideration however there is no danger that Infants should perish for want of this external Ministry much less for prevaricating Christs precept nisi quis renatus fuerit c. For first the water and spirit in this place according to some learnéd expositers signifie the same thing and by water is ment the â—ffâ—ct of the spirit clensing and purifying the soul as appears in its parralel place of Christs baptizing with the holy Ghost and Fire but to let pass this advantage and to suppose it to be ment of external Baptism as that is the most likely sense yet this no more infers a necessity of Infants Baptism then the other words of Christ infer a necessity to give them the holy Communion nisi comediritis carnem filii hominis brberitis sanguinem non introibitis in regnum â—aelorum and yet we do not think these words sufficient Argument to communicate them if men therefore will do us justice either let them give both Sacraments to Infants as some Ages of the Church did or neither for the wit of man is not able to shew a desparity in the sanction or in the evergie of its expression and therefore they were honest that understood the obligation to be parralel and performed it accordingly and yet because we say they were deceived in one
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
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
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
divine institution is from Heaven the promise which it leads to â—s perpetual and Universal it belong to the whole body There is one body and one Spirit even as ye are called i◠〈◊〉 hope of your calling A POST-SCRIPT Taken out of the Works of Dr. Jer. Taylor in defence of laying on of Hands as a never-failing Ministery WE have seen the Original of laying on of hands from Christ the practice and exercise of it in the Apostles and the first converts in Christianity that which I shall now remark is that this is established and passed into a Christian Doctrine The Waranty for what I say is the words of St. Paul where the holy Rite of confirmation so called from the effect of this Ministration and expressed by the Ritual part of it imposition of hands is reckoned a Foundamental point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not laying again the foundation of Repentance from Deas works and of faith towards God of the Doctrine of baptism and of laying on of hands of Resurrection from the dead and of Eternal Judgement Here are six foundamental points of St. Pauls Catechism which he said as tâ—e foundation or beginning of the institution of the Christian Church and amongst these imposition of hands is reckoned as a pâ—rt of the foundation and therefore they who deny it dig up foundations Now that this imposition of hands is that which the Apostles used in confirming the baptized and invocating the Holy Gâ—ost upon them remâ—ins to be proâ—â—â— Absolution of penitents cannot be meant here not only bâ—cause we never read that the Apostles did use that Ceremony in their absolutions but because the Apostâ—e speaking of the foundation in which baptism is There needâ—d no absolution but bapâ—ismal for they and we believiâ—g gone baptism for the remâ—ssion of sins this is al the absolution that can be at the first and in the foundation The other was secunda post 〈◊〉 fragâ—â—m tabula 〈◊〉 me in after when men had mâ—de Shipwrack of their good Conscienscience and were as St. Peter saith unmindful of the former cleansing 2. It cannot be meant of Ordination and this is also evident 1. Because the Apostle saves he would thence forth leave to speak of the foundation and go on to perfection that is to higher misteries Now in Riâ—uals of which he speaks there is none higher then Ordination 2. The Apostle saying he would speak no more of laying on of hands goes presentlâ— to discourse of the misteriousness of the Evangelical Priest-hood and the honor of that vocation by which it is evident he spake nothing of Ordination in the Catechism or Narrative of Foundamentals 3. This also appears from tâ—e context not only because laying on of hands is Immediately set after baptism but also because in the very next words of this discourse he does enumerate and apportion to baptism and impâ—sition of hands their proper and proportioned effects To bâ—ptism ilâ—umiraâ—ion And to Confirmaâ—ion he reckons tasting the Heavenly gift and being made parâ—akers of the Holy Ghost By the thing sigâ—ified declaring the sign and by â—he misteâ—y the 〈◊〉 Upon these words â—t Chrisostomâ— discoursing sayes That all these are foundamental Articles that it that â—e ought to repent from dead works to be baptized â—â—to the Faith of Christ and be made worthy of the gift of the spirit who is given by imposition of hands and we are to be taught the misteries of the Resurrection and Eternal Judgement This Catechism sayes he is perfect so that if any Man have Faith in God and being baptized is also confirmed and so tasts the Heavenly gift and partakes of the Holy Ghost by hope of the resurrection tasts of the good things of the World to come if he falls away from this state digging down and turning up these foundations he shall never be built again he can never be baptized again Confirmed again God will not begin again c. He cannot be made a Christian twice This is the full explication of this excellent place and any other ways it cannot be reasonably expâ—icated I shall observe one thing more out of this Testimony of St. Paul He calâ—s it the Doctrine of baptism and laying on of hands by which it does not only appear to be a lasting Ministry because no part of the Christian Doctrine could change or be abolished but hence also it appears to be divine Institution For it were not St. Paul had been guilty of that which our blessed Savior reproves in the Scribes and Pharises and should have taught for doctrines the Commandements of Men. Which because it cannot be supposed it must follow that this doctrine of confirmation or imposition of hands is Apostolicall and divine The argument is clear and not easily to be reproved Yea but what is this to us it belong'd to the days of wonder and extraordinary The Holy Ghost breathed upon the Apostleâ— and Apostolicall men but then he breath'd his last vecendente gratiae recessit disiplina when the grace departed we had no further need of the cerimony In Answer to this I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divers particulars evince plainly that this Ministry was not temporary and relative only to the Acts of the Apostles but was to descend to the Church for ever This indeed is done already in the proceeding Sect in which it is clearly manifested that Christ himself made the baptism of the spirit necessary to the Church He declar'd the fruits of this baptism and did particularly relate it to the descent of the holy spirit upon the Church at and after that glorious Peâ—tieâ—st He saâ—ctified it and commended it bâ— hiâ— example just as he sanctified the flood Jordan and all other waters to the misticall washing away of sin viz. by his great example and fulfiâ—ling this righteousness also This doctrine the Apostles first found in their own persons and experience and practised to all their Converts by a solemn and externall rite And all this pâ—ssed into an Evangelicall doctâ—ine the whole mistery being signified by the externall rite in the words of the Apostle as before it was by Christ expressing only the internall So that there needs nâ— more strength to this argument But that there may be wanting no moments to this tâ—uth which the holy scripture affords I shall add more weight to it And 1. The perpetuity of this rite appears because this great gift of the Holy Ghost was promised to abide with the Chuâ—ches for ever And when the Jeâ—s heaâ—d the Apostles speak with tongues at the first and miraculous dâ—sâ—ent of the spirit in Penâ—â—câ—st to take of the straâ—geâ—ess of the wondâ—r and the envy of the power St. Peâ—er at that very time tells them plainly Reâ—â—nt and be baptizâ—d eveâ—y one of you and 〈◊〉 shall receâ—â—e the gift of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the meanest person among you all but shall receive this great thing which ye observe us to have received and not