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death_n	dead_a	rise_v	sin_n	5,202	5	4.9581	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41783	The Pædo-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 [b]eing the substance of a sermon on I Cor. 12, I, 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.	Grantham, Thomas, 1634-1692.; Taylor, Jeremy, 1613-1667.	1671 (1671)	Wing G1541; ESTC R39521	38,200	120

that Infants have habitual faith but who told them so how can they prove it what Revela●ion or reason teaches such a thing Are they by this habit so much as disposed to an actual belief without a new Master ●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 ● or some only if all why do they deny bap●●sm to the Infants which are horn of unbe●evers must the child bear the unbelief of 〈◊〉 Parents if s●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 habit●● Faith that which intitles any person to ba●tism Surely according to these conc●●● no man can ever tell to whom or when 〈◊〉 dispence baptism But the men are ●● be excused unless there were bett●● grounds but for all these stratage● the Argument now alleadged agai● Infant baptism is demonstrable a● unanswerable To which also this considerati●● may be added that if baptism be ●●cessary to the Salvation of Infant upon whom is the imposition lai● To whom is the command give● To Parents or to the Children not 〈◊〉 the Children for they are not cap●ble of a Law not to the parents 〈◊〉 then God hath put the salvation 〈◊〉 innocent babe● into the power of ●thers and Infants may then be damn●● for their Parents carelessness or m●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 externa● work of the Sacrament alone or b● that as it is helped by the co-operation and predispositions of the suscipien● If by the external work of th● Sacrament alone how does this diffe● from the opus o●eratum of the Papist● save that it is worse For they sa● the Sacrament does not produce in effect but in a suscipient disposed b● all requisites and due preparatives 〈◊〉 piety faith and repentance thoug● in a subject so disposed they say th● Sacrament by its own vertue does i● but this opinion says it does it of 〈◊〉 self without the help or so much 〈◊〉 the coexistence of any condition bu● meer reception But if the Sacrament does not d● its work alone but per modum recipien●es according to the predispofition● of the suscipient then because Infant can neither hinder it nor do an● 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 constrain●d to an answer without Rev●lation against reason common sence and all experience in the world The sum of the argument in short is this though under another rep●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 per●ect If it imploy● 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 substanc● 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 Symbol● are seales and consignations of th● grace as it is said the Sacraments are yet it always accompanies it bu● never follows in order of time an● 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 orde● production of the end so mentione● k●ow you not that s● many as are Baptis● in●o ●hr●st Jesus an● Baptised into his death There i● 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

of their former Life c. Then dip them in Water c. Walfridus Strabo de rebus Eccl●s●●c 26. tells us that we must know at ●h● fi●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 T●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 ●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. ● 12. Th●● far Tile●●s Bishop Jewell in his defence Appol ● 5. p. 308. brings the councel of Worms determining the manner of baptism thus In aquas demersio in 〈◊〉 ●u●sus ab aquis ●emersio R●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 necess●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 Gro●ius his words are these as Mr. T●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 Learne● 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 thi● device of Paedo-baptism which now hath so lost it 's first form that it cannot with any shew of truth o● good sence be called baptism and ought therefore to cease with its follow errors viz. the giving the ●ords Supper to Infants c. That God may be justified in the submissi●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 layin● on of Hands chiefly declaring ho● Religiously it was observed by th● Antient Christians as it is now revived by divers of the baptize● 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 th● Church of God to seek and searc● for all those things which God hat● promised for her strength and encou●agement then now partly for that her ●pposers are men of exquisite parts by ●eans of all Arts and Sciences which ●●e not more profitable when used in 〈◊〉 way of subserviency to the truth ●●en pernitious