only you but your Children too not of this â—eneration only sed nati natorum et qâ—i nâ—centur ab illis but your Children for ever For the promise is to you and to your Children and to all that are affar off even to as many as the Lord your God shall call now then let it be considered 1. This gift is by promise by a promise not made to the Apostles alone but to all to all for ever 2. Consider here at the very first as there is a verbum a word of promise so there is a sacramentum too I use the word in a large sence only and according to the stile of the primitive Church It is a rite partly morall and partly cerimoniall the first is prayer the other is laying on of the hands and to an effect that is but transient and extraordinary and of a little abode it is not easily to be supposed that such a solemnity should be appointed I say such a solemnity that is it not imaginable that a solemn rite annexed to a perpetuall promise should be transient and temporary for by the nature of relatives they may be of equall abode the cerimony or rite was anexed to the promise and therefore also must be for ever 3 This is attested by St. Paul who reduces this argument to this mistery saying In home after that you believed ye were sealed with the holy spirit of promise He spake it to the Ephesians who well understood his meaning by remembring what was done to themselves by the Apostle Act. 19. 6. But a while before who after he had baptised them did lay his hands upon them and so they received the holy spirit of promise for here the very matter of fact is the clearest comentary on St. Pauls words But fourthly What hinders any man from a quick consent at the first representation of these plain reasonings and authorityes is it because there were extraordinary effects accompanying this ministration and because now there are not that we will suppose the whole oeconomy must cease if this be it and indeed this is all that can be pretended in opposition to it it is infinitely vain 1. Because these exâ—raordinary effect did continue even after the death of all the Apostles St. Frenoeus saies they did continue even to his time even the greatest instance of miraculous power et infraternitate sapâ—ssimc propter aliquid necessarium c. When God saw it necessary and the Church prayed and fasted much they did miraculous things even of reducing the Spirit to a dead Man 2. In the days of the Apâ—stles the spirit did produce miraculous effects but neither always nor at all in all men are all workers of miracles c. No the spirit bloweth where it listeth and as he listeth he gives gifts to all but to some after this manner and some after that 3. These gifts were not necessary at all times any more then to all persons but the promise did belong to all and was made to all and was performed to all And therefore if the grace be given to all there is no reason that the ritual ministration of that grace should cease upon pretence that the spirit is not given extraordinarily Other arguments he hath many to the same purpose and aâ— I conceive well worthy the consideration of all Christians specially those that are doubtfull in this principle of religion but I shall shâ—t up all with a few of his citations out of the works of antient writers in behalf of this point of faith And first noteing How that originally it came from the Apostles In the second Century he brings Thophilus Antiochenus and â—ertullian the latter saith thus Dâ— hinc manus imponitur c. After baptism the hand is imposed by blessing calling and inviting the holy spirit Being cleansed by baptismal water we are dispos'd for the holy spirit under the hand of the Angel of the Church and to this effect the rest c. For the third Century he brings Origen Cyprian Dionis and Eusebius The first Testimony set down is out of Cyprian who Writing upon the passage in Acts 8. 14. saith which custome is also descended to us that they who are baptized might be brought by the rulers of the Church and by prayer and imposition of hands receive the Lords signature c. For the Fourth hundred he brings Melchiades Optatus Civil and others speaking very highly of the use of this ministration and then brings Urbaâ— the first as more plainly setting down what the rest delivered more siguratively in these words Omnes Fideles c. All faithful people ought to receive the holy spirit by imposition of the Bishops hands after baptism And having added yet more witnesses of this kind he alleadges six Counsells to evince the same thing viz. That this Ordinance of prayer laying on of hands were received together with the other principles by Christians generally The decree of one of these Counsels concerning such as had received baptism in a regular form is in these words manus â—antum eiis imponatur ut accipiant spiritum sanctum Let there be imposition of hands that they may receive the Holy Ghost Afterwards the Dr. concludes thus So many Fathers testifying the practice of the Church and teaching this Doctrine and so many more Fathers as it were assembled in six Councells all giving witness to this holy Rite AND THAT IN PURSUANCE OF SCRIPTURE are too great a blood of witnesses to be despised by any man that calls himself a Christian FINIS Gal. 3. 27. Heb. 6. 2. Act. 2. 38. Mark 1. 5. Acts 8. 12 Acts 18 8. Libert prophâ— p 228. to pag. 246. * Which yet the Baptists do not grant * It is a saying of Augustin De trahe verbum quid est aqua c. Take away the word and what is water nothing but water joyn the word to the Element and it is made a Sacrament This consideration is very concluding against Paedo Baptism for to the Infant the word is as it were taken away from the Element aâ—d consâ—quent y accordirg to Aug. it can be no Sacrament to them at all Ex manu controvâ— under the probation of divers of their Doctors Professors and Students in Theology p. 372. to 377. S. N. Antid Se Diod te in act 2. * a thing wholy unknown that they have any such receit of the Spirit Eras. parrap â—n 1 Cor. 7. Eraz. par on Math. 28. Ludovicus Vives Fabian Hugo Grotius Anno 315. Con Neâ—caes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertul. lib. de Bap. cap. 18. Tertull. lib. de baptis cap. 18. * 〈◊〉 to quest in â— Baptisma Mark 6. Perseverence in Faith must here be understood with the Fruits of Faith aâ—so * For they do â—â—t only deny such Infants the Act but the â—ight to baptism because the children of â—nbelievers Verse 4. Litturgy Marq. of Worcest Certam Relig. * Secundum Fisher * for Gods ways are not to be left to mans will be commands and t is mans duty to obey Ex opp Perk. Sâ—e the Scholast discourse against Symbol with Antichrist The poynt to be proved 1 From the Apostles scope * 1 Cor. 3. 16. 2 Cor. 6. 16. 2. From the extent of the promise 3. From the Nature of the duties of the Church 4. From the nature and perpetuity of the exhortations to seek for the spirit 5. From the continuation of spiritual gifts in the Church to this day It is probable that Paul made use of his education in speaking divers Languages as may be perceived by his discouâ—ses in the acts of the Apostles and by the Epistles which he wrote to severall Churches useing therein as 't is confessed frequently the Greek Tongue 6. From the silence of the Scriptures as to the privation of the gifts of the Spirit c 1. Cor. 2. 4. * Which yet shall avail them nothing because they wanted truth with their gifts * Meâ—ning that laying on of hands used by some at the absolving penetents * I think this wiâ—l abide tryall sith we may not expect a change of the dispensation we are under otherwise the promise might continue under some other rite or elce without it * Who know how to read men without being scandi ized if they meet with phraises and some nothing which are doubtful as its the case of most that write â— Con. Arles c. 8.
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
designs prevented and though perhaps charity for some time hath born with such in hope of the best yet this is no other thing then ought to be as may be seen by the carriage of our Lord toward Judas and his Apostles towards fome others The gifts of Doctrine and praising our God with a Psalme is not yet removed our Teachers as taught of God remaining in every Church where also are some that are skillfull in praisiing the Lord to the edification of the Church As for Revelations there might perhaps sometimes be strange or hidden things made known by some speciall gift of God and why may not God do such things now However it is not unsafe to understand the Revellations here ment by Chap. 14. 30. If any thing be revealed to another that sitteth by let the first hold his peace c. which cannot so well be understood af a new Oracle as of some further subject or more full explication of the matter treated on by him that spake first according to which interprâ—tation we may say the Church hath yet the gift of Revellations And thus far we seem to be got safe not any thing so materiall intervening as to conclude against the continuance of these spirituall gifts in the Church to this day so that the present repairers of the House or City of God may comfort themselves by the consideration of the words of the Prophet Hagg. 2. 5. According to the word which I covenanted with you when you came out of Egypt so my SPIRIT REMAINETH amoâ—g you fear ye not But now the gâ—ft of Tongues and interpretation of Tongues these where shall we find them Doubtless these gifts are rarely if at all found in these days and in this Nation so as to sute with those who frequently in some Churches at first received those gifts the reasons are many but none such as conclude the Church from under the promise of these gifts as first these gifts differ much from the rest chiefly in this that they may be supply'd another way for the conversion of persons of all Languages or such as can speak other Languages and interpret the same to others doth supply the absence of those gifts 2. The Churche in this and I suppose other Nations have very little need of these gifts and therefore considering that they are not so necessary as the rest the Apostle leaves these with a forbid them not whilst the rest he wills us to câ—vâ—t earnestly But 3 one great cause as I conceive why these gâ—fts are so much absent and the other no more received iâ— because we either ask them not at all or else we ask them amiss For many have been so â—ar from a king these gifts of the spirit that in truth they have been arguing that these gifts are not attainable and then t is no wonder they have not been received Again where there hath been some understanding of the interest we have in those gifts there faith in asking hath been and is very low and atended perhaps with great wavering and then little can be expected at the hand of the Almighty Jam. 1. And here let me premonish you of one thing which by my little reading I perceive to have been a great provocation to the Lord to wiâ—hdraw his gifts in times pâ—st and I fear it again And that was â—and and I doubt is an over curious performance of that which God gave spirituall gifts for to wit the ministering of the word when the Churches grew populous and great personages came to her communion the unwary pastours let go the simplicity of thâ— Gospell enclining so much to curiosities that some Counsells decreed thaâ— a Bâ—shop should not read Heathen Authors and Graâ—ian is said to have this passagâ— viz. Doth not he seem to waâ—k in vanitâ— and daâ—kness of mind who vexing himself day aâ—d night in the studies of Logick in the persuite of physicall speculaâ—ion one while elevates himself above the highest Heavens and afterward throws himself below the nethermost part of the Earth True the use that may be made oâ— reading is one thing and the abuse another however let the least gift oâ— God be preferred in the ministry oâ— the word above the greatest of human Arts otherwise we are in danger to incur the guilt of despising Prophysyings Lastly the truth in hand appeareth from the silence of Scriptures touching thâ— privation of any of the gifts of the spiâ—it till that which is perfect become 1. â—or 13. 8. 9. Charity never faileth but whether there be prophesies they shall fail whether there be tongues they shall cease whether there be knowledge it shall vanish away for we know in part and we propheâ—â—e in part But when that which is perfect is come THEN that which is in part sha'l be done away Hence observe a finall determination of the matter in question If any ask when the gifts of prophysie knowledge and tongues c. Shall cease The Apostles answer is even THEN when that which is perfect is come or when we come to see face to face or as we are seen So then seeing the gifts of the spirit do yet remain to the Church and every of them as her need requires are attainable it remains that we humbly consider our wants and desire spirituall gifts you â—oveâ— earnestly the best gifts From these considerations I conclude that howsoever it is too true that the gifts received by the present Churches are but low and truly so are her graces yet thence we may not we ought not to infer that the gifts promised are ceased or that the Church hath now no interest therein But contrarywise as the promise of gifts as well as graces pertains to us as we are the called of God we ought to â—tir one another up to seek with all dilligence and full assurance for the spirit of promise which being received will abundantly supply our wants help our infirmities convince the contrary minded by its powerfull evidence and demonstration in the ministry of the word and prayer There be two things objected against that which is said the first Ob If the promise of the spirit do thus belong to the Church then this will follow that the doctrines delivered by such gifted men must pass for Oracles of God being the effects â—f the spirit of truth whose propertie it 〈◊〉 to lead into all truth And hence â—ome have conceived the decrees â—f their Counsells to be infallible and â—thers have given out of their private â—tters or books that they were as inâ—allibly the word of God as the Scripâ—ure c. Ans 1. Those gifts do not argue â—he infallibillity of him that hath them â—or then all the gifted brethren at Coâ—inth had been infallible which yet they â—ere not witness their great want of Wisdom how to use their gifts to ediâ—ication as also the Apostles referâ—ing what they delivered to Tryal telling â—s of gifted person in general and as â—uch not
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
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
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