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
when used in opposiâ—â—on to it as it often falleth out they â—re and partly for that ignorance of â—hat God hath promised for his Churches comfortable subsistance â—roves a great occasion and temptatiâ—â— to Christians to trust to failing and â—â—comfortable helps in the great buâ—â—ness of the Ministry of the word and â—rayer c. Now in the words which we have â—â—osen the Apostle shews his care for â—â—e Church at Corinthus and in them 〈◊〉 all Churches that they should not 〈◊〉 ignorant concerning spiritual gifts â—â—d labours in three Chapters togeâ—â—er to instruct them fully in that point â—â—der several considerations and â—â—â—st 1. By giving them a definition of those gifts or shewing what they are verse 8. 9. 10. viz. A word of Wisdom a word of knowledge faith the gifts of healing the working of miracles prophesie discerning of spirits divers kinds of Tongues interpretation of tongues which definition or enumeration of gifts he seems to inlarge Chap 13. 26. a Psalm a Doctrine c. 2. By shewing that the Church hath a perpetual right to and interest in all these gifâ—s Chap. 14. 1. Desire sor be zealous after spiritual gifts Chap. 12 31. Covet earnestly the best gifts Chap. 14. 39. Covet to prophesie and forbid not to speak with tongues 3. By shewing whereto these gifts dâ—serve or to what end they were given Chap. 14. 12. Forasmuch as ye are zealous of the spiritual gifts seek thaâ— ye may excel to the edification of thâ— Church ver 31. that all may learn and all be comforted Eph. 4 12. foâ— the perfecting the Saints for the worâ— of the Ministry for the edifying of the body of Christ 4. By distinguishing of gifts as they are more or less necessary and accordingly gives direction which to prefer in our asking them yet so as not to forbid the use of any of them so it might be done with edification Chap. 14. 1. Desire spiritual gifts but rather that ye may prophesie Ver. 5. I would have ye all speak with tongues but rather that ye prophesied for greater is he that prophesieth then he that speaketh with tongues Ver. 5. He that speaketh in an unknown tongue edifyeth himself but he that prophesieth edifyeth the Church 5. By shewing that all these gifts how excellently soever any are endowed with them yet therein he is not to rest satisfyed because there is yet a far more excellent way of receiving the sâ—irit without which all gifts are as nothing This more excellent way he refers to the fruit of the Spirit which he both distinguisheth by its several branches 1 Cor. 13. 4 5 6 7. compar'd with Gal. 5. 22. 23. and also comprehends the whole in that excelling grace of Charity follow after Charity Chap. 4. 1. The greatest of these is Charity 6. By giving a notable Rule to know who are indeed spiritual Christians from such as only pretend to be so Chap. 14. 35. If any man think himself to be a Prophet or spiritual let him acknowledge the things I write unto you are the commands of the Lord. Those then are not truly spiritual or true Prophets who as many on the right hand do not only lay aside the commands of the Lord but prescribe to others their own Traditions neither those on the other hand who prefer their poor conceits and Notions as if the word of God came out from them when though perhaps it came to them yet it came not to them only ver 36. Thus much briefly to shew what the Apostle means in this place by spiritual gifts and in what respects he would not have the Church to be ignorant concerning them Nor shall I insist upon all those particulars now but only that which may be most needful to be demonstrated and that is the second particular For I find it is not only a general conceit among the National Churches that the extraordinary gifts of the Spirit were only Temporary and now ceased but also very many in the baptized Churches are doubtful at the least in this matter as if that glorious promise of pouring out of the Spirit according to the prophesie of Joel and the reception thereof by the primitive Churches were taken away long since from the Churches which succeed them and not to be so much as looked for in these days But that this is a very great mistake and that the contrary even that that very promise of the spirit and every part of it from the time of its first effusion upon the day of Pentecost Acts 2. belongs to the Church throughout all Ages to the end of the World I hope to evince to the satisfaction such as desire to see the Truth in this matter And First from the scope of the Apostle in these three Chapters Where as it is his designed subject to discourse of the gifts of the Spirit so he informs us that God hath set them there namely in his Church that is he hath placed setled or fixed that one spirit in that one body nor for a few days only and then to leave her as a body without a spirit for ever after in respect of spiritual gifts but to abide there as in his temple both by gifts and graces even the same which Christ by vertue of his assention obtained when he ascended on high which gifts are given to the Church for the work of the Ministry for the edification of the body till the whole be compleated See to this purpose Ephes 4. from vers 4. to 16. Again The promise of the holy spirit is made by our Lord himself to the Church for ever John 14. 16. I will pray the Father and he shall give you another Comforter that he may abide with you for ever c. I say with the Church for it were a strange exposiâ—ion to restrain this for ever to the age of the Apostles as some do for sith the Apostles and first Churches could neither pray nor prophysie as they ought but as that spirit did help their infirmity it were strange the subsequent should be able to do it though destitute of that distance seeing prophysie is expresly one of those spirituall gifts as before we have shewed That great Apostle Peter dates the promise of the holy spirit very largely Acts 2. 38. c. As descending to the very Skirt or last age of the Church of God even to as many as the Lord our God shall call and he here takes the promise in tâ—at sence wherâ— in Joâ—l meant it and the Church had then received it which clearly intends both the gifts and graces of the Spirit for as 't is sure they received then very great gifts so 't is said great grace was upon them all Actâ— _____ This very pâ—omise of the Father is by this Apostle appropriated to all the called of the Lord even the servants and hand maids in thâ—se days Now these days must either be a few days at the beginning of the Gospel or it must
be referred to the whole time of that glorious dispensâ—â—ion if the first then how shall all the called of the Lord receive it Or who will tell us when these days expired But we know that These days the latter days last time and last days are used with some frequency in Scripture to point out the time of the Gospel as it succeeded the time of the Law During all which time we are sure that the duties in generall and perhaps some difficult duties which were not formerly known which were imposed upon the first Churches are laid upon the Churches to the end of the World Mat. 28. 20. Teaching them to observe all things whatsoever I have commanded you c. Must the Churches now contend earnestly for the faith and that both against old and new errors must she be the Salt of the Earth the Light of the World must she strive to preach the Gospel of the Kingdom to all Nations must she keep her self in the Love of God building up her self in her most holy faith praying in the Holy Ghost Surely if these duties remain and the Lord requires that she should glorifie him in the faithful and constant discharge hereof as also in suffering for his sake It cannot reasonably be imagined that he should recall his holy spirit in the gifts thereof from her who when she had them all had nothing that was superfluous but stood in need of all to furnish her for the work she stood ingaged to do in these forementioned and other like considerations sith then our God doth require the same service of his Churches now which he required of his Churches in the first ages of the Gospel let us not imagine he will require the same Brick and not allow the same Straw That the gifts of the spirit here intendby our Apostle are the portion of the Church in every age as her right appeareth from the nature of these exhortations she is under to ask them Luk. 11. 13. How much more shall your Heavenly Father give his holy spirit to them that ask it ask and it shall be given unto you vers 10. How frequent is our Apostle in these 3. Chapters in his exhortations to this Church and in them to all others to desire spirituall gifts to covet earnestly the best gifts to covet to prophesie wishing that they may speak with tongues and warning them not to prohibet that gift Now to what purpose is all this if these gifts be ceased and that the Church may not now expect them I hope no man will say these exhortations are now out of date least in so doing he deprive us of the exhortation to Charity for they are so linked together as the one cannot cease as 't is an exhortation before the other Follow after Charity and desire spiritual gifts and rather that ye may prophesie Thus we see the Church being under perpetual exhortations to seek for spiritual gifts without any restirction necessarily infers her perpetual right to them and every of them which consideration alone is sufficient as I conceive to satisfie any Christian that the promise of the Spirit even the same that was given to the first Churches in respect of gifts as well as graces belongs to the Church of Christ throughout all ages Let us now consider whether the Church of God do not even now injoy the promised spirit in the gifts and graces of it at this day for the latter I think there is none doâ—h question it and yet should the graces or fruits of the spirit which now appear be strictly considered by what did formerly shine forth in the Churches it might peradventure put us to some pause yet not thence to conclude that we have not that spirit of grace or that the graces thereof are ceased but it would surely become a provocation to cry mightily to God for an enlargement of what we have received in that behalf And as I intend not to boast of the gifts of any so I may safely presume that the gifts received in these days are far more then I can set down or give you account of because the Church is diffused through many Nations and her gifts there unknown to me I will then restrain my observations to the Churches in this poor Island who may not vie with all Churches but rather in humility conclude themselves to be short of many concerning spirituall gifts And yet shall we say she hath none or may we not rather say she hath many that are endowed with a word of knowledge and that meerly by a gift from God having otherwise no capacity or faâ—ulty more then others but therein far short of many of their brethren only the gift of God and no naturall faculty hath made the differance How have men of knowledge in this world been found to have no skill and the foolish to attain knowledge and some to excell so far as to confound the wisdome of the wise and to bring to nought the understanding of the prudent yet out of the mouth of Babes hath our God ordained strength and thereby hath sometimes stilled the enemy And as Wisdome is usefull to direct so hath God given it to such as fear him who if we respect their education c. could never have acquired it some by a word of wisdome here understand the well ordering of affaires in the Church others the right or usefull applycation of the word c. surely according to these expositions the Church hath some even by the gift of the spirit of God to go before here in these respects Neither is the gift of Healings so abnegated but that something of it hath appeared as many living witness by experience have testified and how far faith over and beside the common faith hath therein appeared as also in some other memorable undertakings against Sathan himself or against his designs with some good success becomes others to consider more then it doth me to write as for me I rest satisfied that miracles are not ceased as a gift to the Church of God though perhaps they are but rarely found as being in the wisdom of God not so necessary now in many places as in times past Now for the gift of pâ—ophesie which the Apostle here intends 't is certain the Church enjoys it very gratiously in these days sith she hath them that by the gift of Gods spirit and not by acquired Arts do minister to her the word of life by exhortation to her edification and comfort which yet she could not have if the gifts were ceased seeing prophesie is not only one of the spirituall gifts but the very best of them and the greatest of them all Nor is the spirit of our God removed in the gift of discerning of spirits for if it had false spirits had by their subtilty ere this day made havock of the Churches but through the grace of God notwithstanding all their cunning craftiness they have been discerned and their
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