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
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
of their former Life c. Then dip them in Water c. Walfridus Strabo de rebus Ecclâ—sâ—â—c 26. tells us that we must know at â—hâ— fiâ—st believers were baptized simply in Floods and Fountains The learned Grotius tel's us in his judgement on Infant baptism That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dip over the head and ears To whom we will joyn Tâ—lenus whose Testimony is in these words Baptism is the first Sacrament of the new Testament instituted by Christ in which with a most pat and exact analogy between the sign and the thing signified those that are in Covenant are by the Minister washed in Water The outward Rite in baptism is threefold immersion into the Water abiding under the water and resurruction out of the water the form of baptism to wit internal and essential is no other then that analogical proportion which the signs keep with the things signified thereby for as the properties of the water in washing away the defilements of the body do in a most suitable similitude set forth the efficacy of Christs blood in blotting out of sins so dipping into the Water doth in a most lively similitude set forth the mortification of the old man and rising out of the water the virification of the new That same plunging into the water holds forth to us that horrible gulf of divine Justice in which Christ for our sins sake which he took upon him was for a while in a manner swallowed up Abode under the water how little a while soever denotes his descent into Hell even the very deepest degree of livelesness while lying in the sealed and guarded sepulchre he was accounted as one truly dead rising out of the water holds out to us a lively similitude of that conquest which this dead man got â—ver death which he vanquished in his own Den as it were that is the grave In like manner therefore it is meet that we being baptized into his death and buried with him should rise also with him and so go on in a new Life Rom. 6. 3. 4. Col. â— 12. Thâ—â— far Tileâ—â—s Bishop Jewell in his defence Appol â— 5. p. 308. brings the councel of Worms determining the manner of baptism thus In aquas demersio in 〈◊〉 â—uâ—sus ab aquis â—emersio Râ—surrectio est The dipping into the water is the going down into Hell i. e. the grave The coming out from of the water is the Resurrection From all which Testimonies and many more that might be brought it is evident beyond all doubt our opposers being Judges that whether we respect the signification of the word baptizor the signification of the ordinance it self or the consent of the primitive Churches in their practice of holy baptism dipping the subject or party baptized in the Element Water is the due form of baptism and therefore sprinkling or crossing the face is an humane innovation Or Upon the whole matter these ten particulars are very apparent First That Infant baptism was innovated after the holy Scriptures were written which appeareth both from the deep silence of the Scripture in that case and the confession of learned Paedo-baptists themselves 2. That it came in stealing as it were being for a considerable time left at liberty a sign it was not from Heaven and was disliked by the Antients who therefore disswaded from it 3. That which gave it its great advantage for a more general reception was this false opinion that without baptism none could be saved This saith Mr. Perkins doth St. Augustine every where assirm 4. That the Lords Supper was as eagerly pressed to be necessâ—ry sor Infants as baptism and they continued in use together about the space of six hundred years this conceit was confirmed saith Mr. Perkins by the councel of Toledo Can. 11. And Augustine was so earnest for this also that he boldly sayes in vain do we promise Infants salvation without it Aug ep 23. ep 107. contra ep pelag l. 1. c. 22. contra 〈◊〉 l. 7. c. 2. l. 3. c. 12. 5. That divers in the Greek Church have all along to this day refused Infant baptism Groâ—ius his words are these as Mr. Tâ—mbs quotes them In every age many of the Greeks unto this day keep the custome of deferring baptism to little ones till they could themselves make a confession of their Faith And the Armenians are confessed by Heylin in his Macrocos p. 575. To defer baptism to their Children till they be grown to years of knowledge 6. Those foolish and sinful adjuncts which the Authors and promoters of Infant baptism were constrained to invent to make it look like baptism for example their device of Godfathers c. do sufficiently declare it to be of an infirm and humane Original 7. The grounds upon which Paedo-baptism was at first urged are now in a manner wholly declined and new grounds daily invented whereon to built it which are no sooner laid but raized again by some of it's own favorites 8. That the stoutest assertors of Infant baptism hath ever met with as stout opposers Thus Agustine met with the Donatists and Pelagius whose arguments he could not avoid but by running into greater absurdity and though they are blamed and perhaps justly for holding some errours so also is Augustine and that not undeservedly 9. That many of the Learneâ— have much abused this age in telling them the Anabaptists i. e. the baptized Churches are of late edition a new sect c. When from their own writings the clean contrary is so evident Tenthly and Lastly Observe how the baptism of repentance for remission of Sins which is that one and only baptism commanded in holy Scripture hath been neglected traduced and its affertors frequently abused and that chiefly by thiâ— device of Paedo-baptism which now hath so lost it 's first form that it cannot with any shew of truth oâ— good sence be called baptism and ought therefore to cease with its follow errors viz. the giving the â—ords Supper to Infants c. That God may be justified in the submissiâ—n of all sinners to the baptism of repentance for remission of sins Luke 7. 39. The Second Part Of the Promise of the Spirit Delivered in a Sermon upon 1. Cor. 12. 1. To which is added A post-script out of the works 〈◊〉 Dr. Jer. Taylor touching the layinâ— on of Hands chiefly declaring hoâ— Religiously it was observed by thâ— Antient Christians as it is now revived by divers of the baptizeâ— Christians of this age 1 Cor. 12. 1. Now concerning spiritual gifts brethren I would not have you ignorant THere was never more need for thâ— Church of God to seek and searcâ— for all those things which God hatâ— promised for her strength and encouâ—agement then now partly for that her â—pposers are men of exquisite parts by â—eans of all Arts and Sciences which â—â—e not more profitable when used in 〈◊〉 way of subserviency to the truth â—â—en pernitious
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
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