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
that Infants have habitual faith but who told them so how can they prove it what Revelaâ—ion or reason teaches such a thing Are they by this habit so much as disposed to an actual belief without a new Master â—an an Infant sent into a Mahumetan Province be more confident for Christianity when he comes to be a Man then if he had not been baptized are there any acts precedent Concomitant or consequent to this pretended habit this strange invention is absolutely without Art without Scripture Reason or Authority But if there were such a thing as this abitual Faith then either all Infants have â— or some only if all why do they deny bapâ—â—sm to the Infants which are horn of unbeâ—evers must the child bear the unbelief of 〈◊〉 Parents if sâ—me only have it how know they these from 〈◊〉 rest sith when they come to years there found a like barrenness of this grace 〈◊〉 means be used to beget it but third where doth the Scripture make an habitâ—â— Faith that which intitles any person to baâ—tism Surely according to these concâ—â—â— no man can ever tell to whom or when 〈◊〉 dispence baptism But the men are â—â— be excused unless there were bettâ—â— grounds but for all these stratageâ— the Argument now alleadged agaiâ— Infant baptism is demonstrable aâ— unanswerable To which also this consideratiâ—â— may be added that if baptism be â—â—cessary to the Salvation of Infant upon whom is the imposition laiâ— To whom is the command giveâ— To Parents or to the Children not 〈◊〉 the Children for they are not capâ—ble of a Law not to the parents 〈◊〉 then God hath put the salvation 〈◊〉 innocent babeâ— into the power of â—thers and Infants may then be damnâ—â— for their Parents carelessness or mâ—lice It follows that it is not necessary at all to be done to them to whom it cannot be prescribed by a Law and in whose behalf it cannot be reasonably intrusted to others with the appendant necessity and if it be not necessary it is certain it is not reasonable and most certain it is no where in terms prescribed and therefore it is to be presumed that it ought to be understood and administred according as other precepts are with reference to the capacity of the subject and the reasonableness of the thing For I consider that the baptizing of Infants does rush upon such inconveniences which in other questions we avoid like Rocks which will appear if we discourse thus Either baptism produces spiritual effects or it produces them not If it produces not any why is such contention about it But if as without all peradventure all the Paedo-baptists will say Baptism does a work upon the soul producing spiritual benefits and advantages These advantages are produced by the externaâ— work of the Sacrament alone or bâ— that as it is helped by the co-operation and predispositions of the suscipienâ— If by the external work of thâ— Sacrament alone how does this diffeâ— from the opus oâ—eratum of the Papistâ— save that it is worse For they saâ— the Sacrament does not produce in effect but in a suscipient disposed bâ— all requisites and due preparatives 〈◊〉 piety faith and repentance thougâ— in a subject so disposed they say thâ— Sacrament by its own vertue does iâ— but this opinion says it does it of 〈◊〉 self without the help or so much 〈◊〉 the coexistence of any condition buâ— meer reception But if the Sacrament does not dâ— its work alone but per modum recipienâ—es according to the predispofitionâ— of the suscipient then because Infant can neither hinder it nor do anâ— thing to further it it does them no benesit at all And if any man runs for succor to that exploded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Infants have faith or any other inspired habit of I know not what how we desire no more advantage in the world then that they are constrainâ—d to an answer without Revâ—lation against reason common sence and all experience in the world The sum of the argument in short is this though under another repâ—esentment Either baptism is a meer Ceremony or it imploys a duty on our part if it be a Ceremony only how does it sanctifie us or make the comers thereunto perâ—ect If it imployâ— a duty on our part how then can Children receive it who cannot do duty at all And indeed this way of Ministration makes baptism to be wholly an outward duty a work of the Law a carnal ordinance it makes us adheare to the Letter without regard of the spirit to be satissied with the shadows to return to bondage To relinquish the misteriousnes the substancâ— and spirituallity of the Gospel which argument is of so much the more consequence because under the spiritual Covenant or the Gospel of grace 〈◊〉 the mistery goes not before the Symbol which it does when the Symbolâ— are seales and consignations of thâ— grace as it is said the Sacraments are yet it always accompanies it buâ— never follows in order of time anâ— this is clear in the perpetual analogy of holy Scripture For Baptisme is never propounded mentioned or enjoyned as a mean of remission of sins or of eternal life but something of duty choice or sanctity is joyned with it in ordeâ— production of the end so mentioneâ— kâ—ow you not that sâ— many as are Baptisâ— inâ—o â—hrâ—st Jesus anâ— Baptised into his death There iâ— the mistery and the Symbol together and declared to be perpetually united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All of us who were Baptised into one were Baptised into the other not only in the name of Christ but into his death also but the meaning of this as it is explained in the following words of St. Paul makes much for our purpose for to be baptised into his death signifies to be buried with him in baptisme that as Christ rose from the dead we also should walk in newness of life That 's the full mistery of Baptisme for being baptised into his death or which is all one in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the likeness of his death cannot go alone if we be so planted into Christ we shall be pertakers of his resurrection and that is not here instanced in precise reward but in exact duty for all this is nothing but Cruc fiction of the old man a destroying the body of sin that we no longer serve sin This indeed is truly to be baptized both in the Symbol and the Mistery what is less then this is but the Symbol only a meer Ceremony an opus operatum a dead Letter an empty shadow an instrument without an agent to manage or force to actuate it Plainer yet whosoever are baptized into Christ have put on Christ have put on the new Man But to put on the new Man is to be formed in Righteousness holiness and truth This whole argument is the very words of St. Paul The major proposition is dogmatically determined Gal. 3. 27. The minor in
Ephes 4. 24. The conclusion then is obvious That they who are not formed a new in Righteousness holyness and truth they who remaining in the present in incapacities cannot walk in newness of life they have not been baptized into Christ and then they have but one member of the distinction used by St. Peter they have that baptism which is a putting away the fiâ—th of the flesh if yet an human institute may be so called but they have not that baptism which is the answer of a good Conscience towards God which is the only baptism which saveth us and this is the case of Children and then the case is thus As Infants by the force of nature cannot put themselves into a supernaturall condition and therefore say the Paedo baptists they need baptism to put them into it as if the â—â—re â—eâ—eâ—ony of which only they are capaâ—'le could put them into a supernaturall conâ—ition so if they be baptized before the use of reason before the works of the Spirit before the opperations of grace before they can throw of the works of darknes and live in riâ—hteousness ond newness of life they are never the nearer from the pains of Hell they shall be saved by the mercy of God and their oâ—â— innocence though they dye in puris naturalibus and baptism will carry them no further for that baptism that saves us is not the only washing with water of which only Infant are capable but the answer of a good Conscience towards God of which they are not capable till the use oâ— reason till they know to chuse the good and refuse the evill And from thence I consider a new that all vows made by persons undeâ— others names stipulations made bâ— minors are not valid till they by â— supervening act after they are of sufficient age do ratifie the same whâ— then may not Infants as well makâ— the vow de novo as de novo ratifie thâ—â— which was made for them ab antiquâ— when they come to years of choyce If the Infant vow be invalid till thâ— manly confirmation why were it 〈◊〉 as good they staid to make it till thâ— time before which if they do maâ—â— it it is to no purpose this would 〈◊〉 considered And in conclusion our way is the surer way for not to baptise Children till they can give an account of their faith is the most proportionable to an act of reason and humanity and it can have no danger in it for to say that Infants may be damn'd for want of baptism a thing which is not in their power to acquire they being yet persons not capable of a Law is to afirm that of God which we dare not say of any wise and good man Certainly it is very much derogatory to Gods justiâ—e and a plain defiance to the infinite reputation of his goodness And therefore who ever will pertinatiously persist in this opinion of the paedo-baptists and practise it accordingly they polute the blood of the everlasting Testament They dishonor and make a pageantry of the Sacrament They Ineffectually represent a sepulture into the death of Christ and please themselves in a sign without effect making baptism like the Figtree full-of Leaves but no fruit c. Thus far the Anabaptists may argue and men have disputed against them with so much weakness and confâ—dence that they have been eucouraged in their error alias in thâ— truth more by accidentiall aliaâ— real advantages we have given them by our weak arguings then by any truth of their cause or excellency oâ— of their wit so the Dr. is pleased tâ— say but the evidences of our side spâ—ak otherwise but the use I make of it as to our ppesent question saith the Dr. is this that since there is noâ— direct impiety in the opinion noâ— any that is apparently consequent to it and they which so much pâ—obabillity do or may pretend to true perswasion they are with all means Christian fair and human to bâ— redargued or instructed but if they cannot be perswaded they must be left to God who knows every degree of every mans understanding all his weaknesses and strength's what impress each argument makes upon his spirit and how unresistable every reason is and he alone judges his inâ—oceâ—cy and sincerity And for the question I think there is so much to be petended he might say really urged against that which I believe to be truth that there is much more truth then evidence on our side a strange saying of so wiâ—e a man as if the truth in this case doth not whâ—lly depend upon evidence sith its a positive and no morall precept and therefore we may be confident as for our own particulars but not too forward premtorily to prescribe to others muchless damn or kill or to persecute them that only in this particular disagree Thus far Doctor Taylor for our appollogie To whom to add any more witnesses though more might be brought would be superfluous I therefore proceed to the next question viz. What is the due act or outward form to be used in this sollemn rite of holy baptism It may well be the admiration of every wise and good man how it should come into the mind of such as pretend to be followers of Christ that holy baptism should be performed by aspertion or casting a few drops of Water upon the subject by the fingers of the administrator The scriptures every where teaching us that the originall form was by imversion in Rivers or places of much Water Maâ—â— 1. John 3. Christ himseâ—f who surely would do nothing superfluous or in vain was baptized in the River by John the first baptist who had his direction from Heaven and his approbation from on high in that very action Mall 3. and chuss who were under the immediate direction of the holy spirit the leader into all truth found it necessary for the administrator and subject to go both into the Water for the due performance of this holy Ordinance Add thereunto that the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when used to express the action done in this service is to dip or immâ—rge the party in the Element as is confessed by the learned Paedo-baptists themseâ—ves as we shall see in the sequel And here we will still prefer the Church of England who teacheth us that the outward Sign or Form in baptism is Water wherein the party baptized is dipped c. And though she add or sprinkled with it yet that her Conscience tells her that is not the right way appeareth in that she only assigns that by indulgence to such Infants as are in danger of death c The Church of Rome also confesseth by a learned Pen that she changed dipping the party baptized over the head and Ears to a little sprinkling upon the Face Erasmus paraphrasing on the words baptizing them Mat. 28. saith thus if they believe that which you teach them and begin to be repentant
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