Baptiâ—m deal preprosterously oversliping the commandment of repenting and bâ—leiving this is the cause of of so much profaneness in the world we see what is done in Baptism the Covenant of grace is solemniz'd between God and the Party baptized and in this Covenant something belongs to God some to the Party baptized the actions of the Party baptized is a certain stipulation or obligation whereby he bindeth himself to give homage to the Father Son and holy Ghost This homage standeth IN FAITH whereby all the promises of God are beleieved and in OBEDIENCE to all his commandements The sign of this obligation is that the Party baptized WILLINGLY yeilds himself to be washed with water 3. Diodate on the same Text teaches that Baptism is a Sacrament of grace in remission and expiation of sins and regeneration to a new life And likewise for a token that they are bound on there side meaning such as are baptized to consecrate themseâ—ves to God and to give themselves over to the conduct of 〈◊〉 Spirit and to CONFESSE his name PERPETUALLY Thus these three witnesses do concurre with the truth and therein do hold a concord with the baptized Churches And one would think there should now be no place for such a conceit as that Infants are fit subjects for the sacred ordinance of baptism because wholly uncapable of these qualifications Now whereas divâ—râ— things are pretended as grounds for Infant Baptism we shall briefly recount the particulars which are chiefly insisted on and then show how the same are refelled or made void by some of the most learned Asserters of Paedo-baptism The grounds pretended are these 1. The Covenant which God made with Abraham and his seed Gen. 17. who were to be circumcised to wit the makes only in their Infancy this is thought to be a Type of baptism and hence 't is conceived that Infants ought â—o be baptized 2. Christs permiâ—â—ing Infants to be brought to him as persons to whom the Kingdome belongs 3. They being tainted with original sin must be cleansed from it which is supposed to be done by baptism 4. Because it is said except a man be born of water c. he cannot enter into the kingdome of God John 3. 5. Because Infants do not ponere obicem and so are more fit for baptism then adult Persons as 't is thought 6. Because without baptism Parents can not hope the salvation of dying Infants as some think 7. The promise of the holy Ghost Acts 2. 39 is thought to belong to Infants and so they ought to be baptized because they are said to be holy 8. Unless Infants be baptized 't is thought God is worse to Infants in the Gospel then in the Law 9. Infants are a parâ— of all Nations and the command for baptizing is of extent to all Nations 10. 'T is thought the Apostles baptized Infants because they baptized whole housholds and 't is said it hath descended to this very age as a Tradition Apostolical To all which Doct. Jer. Taylor and others in behalf of the baptized Churches do give answer as followeth That this is a goodly Harangue which upon strict examination will come to nothing that it pretends fairly and signifies little that some of those allegations are false some impertinent and all the rest insufficient For the argument from circumcision is invalid or of no wright upon infinite considerations figures and types prove nothing unless a commandment go along with them or some express â—o signifie such to be their purpose for the deluge of waters and the ark of Noah were a figure of Baptism sâ—id Peâ—â—r and if therefore the Circumstances of one should be drawn to the other we should make Baptism a Prodigie rather then a rite The Pascal Lamb was a Type of the Eucharist which succeeds the other as Baptism doth Circumcision but because there was in the manducation of the Pascal Lamb no prescription of Sacramental drink shall we thence conclude that the Eucharist is to be ministred but in one kind and even in the very instance of this argument suppâ—sing a correspondence of analogie betwen Circumcision and Baptism yet there is no correspondence of Identity for although it were granted that both of them did consign the Covenant of Faith yet there is nothing in Circumstance of Childrens being Circumcised that so concerns that Mâ—stery but that it might very well be given to Children and yet Baptism to men of reason because Circumcision left a Character in the flesh whiâ—h being imprinted upon Infants did its work to them when they came to age and such a Character was necessary because there was no word added to the sign but baptism imptints nothing that remains on the body and if it leaves a Character at all it is upon the soul to which also the word is added which is as much a part of the Sacrament as the sign it self is for both wch reasons it is very requisite that the Persons baptized should be capable of reason that they may be capable of both the word of the Sacrament and thâ— impress made upon the Spirit Since therefore the reason of this paâ—ity does wholly fail there is nothing left to infer a necessity of complying in this circumstance of age any more then in the other anexes of the Type and the case is clear in the Bishops question to Câ—pâ—iuâ— for why should not Infants be baptized just upon the eight day as well as Circumcised if the correspondence of the rites be an argument to infer one circumstance which is impertninent and accidental to the misteriousness of the rite why should it not infer all especially such a material thing as the time of baptism for if the eight day be not determined no man is able to assign the day of baptism which being delayed till the tenth or twentieth day may by the same reason be deferred till the Child have passed through its infancy and become capable of eâ—udition and then also females must not be baptized because they were not circumcized but it were more proper if we would understand it aright to prosecute the analogie of the type to the antitipe by way of letter and spirit and signification and as circumcision signifies baptism so also the adjuncts of circumcision shall signifie something spiritual in the adherences of baptism And therefore as Infants were circumcised so spirituâ—l Infants shall be baptized which according to some is spiritual circumcision which yet is better expounded by St. Paul Phil. 3. Where he makes the spiritual circumcision to be the mind and spirit renewed and the putting of the body of the sins of the flesh for therefore babes had the ministery of the type to signifie that we must when we give our names to Christ become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children in malice for unless you become like one of these little ones you cannot enter into the Kingdome of Heaven said our blessed Saviour and then the â—ye is made compleat and this
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.
instance and yet the obligation all the world cannot reasonably say but is the same they are as honest and as reasonable that do neither And since the antient-Church did with an equal opinion of necessity give them Communion and yet men now adays do not why shall men be morâ— burthened with a prejudice and namâ— of obloquy for not giving the Infantâ— one Sacrament more then they arâ— disliked for not affording them the other If Anabaptist shall be â— name of disgrace why shall not somâ— other name be invented for them that deny to communicate Infants which shall be equally disgraceful or else both the Opinions signifyed by such names be accounted no disparagement but receive their estimate according to their truth Of which truth since we are now taking account from pretences of Scripture it is considerable the discourse of St. Peter which is pretended for the intitleing Infants to the promise of the holy Ghost and by consequence to Baptism which is supposed to be its instrument of conveyance 't is wholly a fancy and hath nothing in it of certainty or demonstration and not much probability For besides that the thing it self is unreasonable and the holy Ghost works by the heighting and improveing our natural faculties and therefore is a promise that so concerns them as they are reasonable Creatures and may have a tittle to it in proportion to their nature but no possession or reception of it till their faculties come into act besides this I say the words mentioned in S. Pâ—tâ—rs â—rmon which are the only record of the promise are interpreted upon a wâ—aâ— mistake the promise belongs to you and to your Children therefore Infants are actually receptive oâ— it in that capacity that 's the argument but the reason of it is not yet discovered nor never will For indeed it is without reason To you and your Children iâ—s you and your posterity to you and your children when they are of the same capacity in which you are effectually receptive oâ— the promise Beside the promise of the Spirit in this place is refer'd to the giftâ— of the holy Ghost anâ— is therefore made tâ— those who had alreadâ— received it in the quicâ—ning or illuminating opperation of it anâ— is the poâ—tion of beleivers as such and iâ— consequent to baptism Acts 2 38 39 and is therefore wrongfully made an argument for the baptizing of Infants whâ— what ever they may have of the gâ—aces of the spirit yet have neither need of nor any capacity to use the gifts of the spirit and therefore evident it is that this promise of the Spirit belongs not to Infants at all And for the Allegation of St. Paul that Infants are holy if their Parents be faithful it signifie nothing buâ— that they are holy by designation or according to Erasmus they to wit Infants born of such Parents as the oâ—e being a Christian the other not are holy legâ—â—â—â—ately for the conversion of either wife or â—â—sband dâ—th not dissoâ—ve the marriage which was made when both were in uâ—bâ—â—eif And however it is true that Auâ—tin was a great stickâ—er for Paedo-Bapâ—ism yet he denys that any such thing can â—e deduced from the text in hand his words â—re these lib. 3 De pec mer. remiâ— It is to be held without doubling whatsoever that sanctification was it was not of power to make Christians and remit sins He might well say so considering that the holiness of the child is derived from the sanctity of the unbeleiver as the word else being rightly refer'd doth evince 1 Co. 7. 14. And as the promiss appertains not for ought appears to Infants in that capacity and consistance yet Baptism is not the means of conveying the holy Ghost for that which Peter sayes be baeptized and ye shall receive the holy Ghost signifies no more then this first be baptized and then by imposition of the Apostles hands which was another mistery and rite 〈◊〉 shall receive the promiss of the Father and this is nothing but an infinuation of the rite of Confirmation aâ— to this sense expounded by diverâ— antient Authors and in ordinary Ministry the effect of it is not bestowed upon any unbaptized persons for it is in order next after baptism and upon this ground Peters argument in the case of Cornelius was concluding enough a mojori ad minus thus the holy Ghost was bestowed upon him and his Family which gift by ordinary ministry was consequent to baptism not as the effect is to the cause or to the proper instrument but as a consequent is to an antecedent in a chain of câ—uses accidentally and by positive institution depending upon each oâ—her God by that miracle did give Testimony that the persons of the men were in gâ—eat dispositions towards Heaven and therefore were to be admitted to these rites which are the ordinary inlets into the kingdome of Heaven But then from hence to argue that where ever there is a capacity of receiving the same grace there also the same sign is to be administred and from â—ence to infer Paedo-Baptism is an argument very fallatious upon several grounds first because Baptism is not the sign of the holy Ghost but by another mistery it was conveyed ordinarily and extraordinarily it was convey'd independently from any mistery and so the argument goes upon a wrong supposition 2. If the supposition were true yet the proposition built upon it is false for they that are capable of the same grace are not alwayes capable of the same sign for women under the law of Moses although they were capable of the righteousness of Faith yet they were not capable of the sign of Circumcision for God does not alwayes convey his graces in the same manner but to some mediately to some immediately and there is no better inâ—tance in the the World of it then the gift of the holy Ghost which is the thing now instanc'd in in this contâ—station And after all this least these arguments should not ascertain their cause they fall on complaining against God and will not be content with God unless they may baptize their children but take exceptions that Gâ—d did more for the children of the Jews But why so because God made a Covenant with their children actually as Infants and concin'd it by circumcision well so he did with our children too in their proportion He made a Convenant of spiritual promises on his part and spiritual and real services on ours and this pertâ—ins to children when capable but made with them as soon as they are alive and yet not so as with the Jews bâ—bes for as they rite consign'd them actually so it was a national and temporal blessing and covenant and a separation of them from the portion of the Nations a markâ—ng them for a peculiar people and therefore while they were in the Wilderness and sepâ—rate from the commixture of all people they were not at all ciâ—cumcised but as that riâ—e did seal the
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