Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	baptism_n	baptize_v	infant_n	1,991	5	9.3594	5	true

Text snippets containing the quad

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 time Our next testimony is from the Learned Casuist Hugo Grotius who tells us To defer baptism till ripe years was in old time left at liberty now the observation is otherwise Plainly giving the case that Paedo-baptism is not the old way but a new observation But here we will again give place to Doctor Taylor who saith That besides that the tradition cannot be proved to be Apostolical we have very good evidence from antiquity that it was the opinion of the primitive Church that INFAN●S OUGH● NOT TO BE BAPTIZED And this is clear in the six●h Cannon of the C●unsel of Ne●●aesarea The words have this sence A woman 〈…〉 may be baptized when she please for her baptism concerns not the Child The reason of the connection of the parts of that Cannon is in the following words Because every one in that confession is to give a demonstration of his own choice and election meaning plainly that if the baptism of the mother did pass upon the Child it were not fit for a pregnant woman to receive baptism because in that Sacrament there being a confession of faith which confession supposes understanding and free choyce it is not reasonable the child should be consign'd with such a mistery since it cannot do any act of choice or understanding The Cannon speaks reason and it intimates a practice which was absolutely universal in the Church of interrogating the catechumens concerning the Articles of the Creed which is one argument that either they did not admit Infants to baptism or that they did prevaricate egregiously in asking questions of them who themselves knew were not capable of giving answer and to supply their incapacity by the answer of a Godfather is but the same unreasonableness acted with a worse circumstance and there is no sensible account can be given of it for that which some imperfectly murmure concerning stipulations civil performed by tutors in the name of their pupils is an absolute vanity for what if by positive constitutions of the Romanes such solemnities of Law are required in all stipulations and by indulgence are permitted in the case of a notable benefit acruing to Minors Must God be tyed and Christian Religion transact her misteries by proportion and complyance with the Law of the Romanes I know God might if he would have appointed Godfathers to give answer in behalf of Children and to be F●de-jussors for them but we cannot find any authority o● ground that he hath and if he had then it is to be supposed he would have given them comission to have transacted the solemnity with better circumsta●ces and given answers with more truth and if the Godfathers answer in the Name of the Child I do believe it is notorious they speak false and ridiculously for the Infant is not capble of be●ieving and if he were he were a so capable of dissenting and how then do they know his mind And therefore Tertullian gives advice that the bap●ism of Infants 〈◊〉 be deferred till they could 〈◊〉 an account of their faith and the same also is the counsel of Gregory bishop of Naziazum although he allows them to hasten it in case of necessity for though his reason taught him what was fit Namely that none should b● baptized till they were of understanding yet he was overborn with the practi●● and opinion of his Age which began to bear too violently upon him and yet in another place he makes mention of some to whom baptism was not administred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of infancy To which if we add that the Parents of St. Austin St. Jerome and St. Ambrose although they were Christian yet did not baptize their Children before they were thirty years of age it will be very considerable in the example and of great efficacy for destro●ing the supposed necessity or derivation from the Apostles and for further evidence we may well alledge in this place that of Theodosius the Emperor born in Spain his Parents being both Christians and he from his youth educated in th● Christian Faith who falling sick at Thess●onica was baptized and recovered of his sickness but however Paedo baptism it is against the perpetual analog● of Christs Doctrine to baptize Infants for besides that Christ never gave any precept to bap●ize them nor never himself nor his Apostles that appears did baptize any of them all that either he or his Apostles said concerning baptism requires such pretious dispositions to it of which Infants are not capable and these are faith and repentance and not to instance in those innumerable places that require faith before baptism there needs no more but this one saying he that believeth and is baptized shall be saved but he that believeth not shall be damned Plainly thus fai●h and baptism in conjunction will bring a Man to Heaven but if he have not faith baptism shall do him no good So that if baptism be necessary then so is faith and much more for want of Faith damns absolutely it is not said so of the want of baptism Now if this decretory sence be to be understood of persons of age and if Children by such an answer which indeed is reasonable enough be excused from the necessity of Faith the want of which regularly does damn then it is sottish to say the same incapacity of reason and Faith shall not ●xcuse them from the actual susception of baptism which as less necessary and to which faith and many other acts are necessary predispositions when it is reasonably and humanely ●eceived The conclusion is that bap●sm is also to be defer'd till the time of ●aith and whether Infants have faith or no is a question to be disputed by ●ersons that care not how much they 〈◊〉 nor how little they prove 1. Personal and actual faith they have none for they have no acts of ●nderstanding and besides how can ●ny man understand that they have since he never saw any sign of i● neither was he told so by any o●● that could tell 2. Some s●y they have imputativ● Faith but then so let the S●cramen● be too that is if they have the Parent faith or the Churches then so le● baptism be imputed by derivatio● from them also For since faith 〈◊〉 necessary to the susception of baptis● and they themselves confess it b● striving to find out new kinds of fait● to daub the matter up such as th● faith is such must be the Sacramen● for there is no proportion betwee● an actual Sacramen and an imputative faith this being in immedia●● and necessary order to that an● whatsoever can be said to take o● from the necessi●y of actual Faith a● that and much more may be said t● excuse from the actual ●usception 〈◊〉 baptism 3. The first of these devices wa● that of Luther and his Schol ar● the 2 of Calvin and his And yet there is a third device which the Church of Rome teaches and that is

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 mor● burthened with a prejudice and nam● of obloquy for not giving the Infant● one Sacrament more then they ar● disliked for not affording them the other If Anabaptist shall be ● name of disgrace why shall not som● 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. P●t●rs ●rmon which are the only record of the promise are interpreted upon a w●a● mistake the promise belongs to you and to your Children therefore Infants are actually receptive o● 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 i●s you and your posterity to you and your children when they are of the same capacity in which you are effectually receptive o● the promise Beside the promise of the Spirit in this place is refer'd to the gift● of the holy Ghost an● is therefore made t● those who had alread● received it in the quic●ning or illuminating opperation of it an● is the po●tion of beleivers as such and i● consequent to baptism Acts 2 38 39 and is therefore wrongfully made an argument for the baptizing of Infants wh● what ever they may have of the g●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 bu● that they are holy by designation or according to Erasmus they to wit Infants born of such Parents as the o●e being a Christian the other not are holy leg●●●●ately for the conversion of either wife or ●●sband d●th not disso●ve the marriage which was made when both were in u●b●●eif And however it is true that Au●tin was a great stick●er for Paedo-Bap●ism yet he denys that any such thing can ●e deduced from the text in hand his words ●re these lib. 3 De pec mer. remi● 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 a● to this sense expounded by diver● 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 c●uses accidentally and by positive institution depending upon each o●her God by that miracle did give Testimony that the persons of the men were in g●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 ●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 in●tance in the the World of it then the gift of the holy Ghost which is the thing now instanc'd in in this cont●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 G●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 pert●ins to children when capable but made with them as soon as they are alive and yet not so as with the Jews b●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 mark●ng them for a peculiar people and therefore while they were in the Wilderness and sep●rate from the commixture of all people they were not at all ci●cumcised but as that ri●e did seal the

only you but your Children too not of this ●eneration only sed nati natorum et q●i n●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 ex●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 sap●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 Ap●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 a● I conceive well worthy the consideration of all Christians specially those that are doubtfull in this principle of religion but I shall sh●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 ●ertullian the latter saith thus D● 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 Urba● 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 ●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 proph● 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 a●d cons●quent y accordirg to Aug. it can be no Sacrament to them at all Ex manu controv● 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 ●n 1 Cor. 7. Eraz. par on Math. 28. Ludovicus Vives Fabian Hugo Grotius Anno 315. Con Ne●caes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertul. lib. de Bap. cap. 18. Tertull. lib. de baptis cap. 18. * 〈◊〉 to quest in ● Baptisma Mark 6. Perseverence in Faith must here be understood with the Fruits of Faith a●so * For they do ●●t only deny such Infants the Act but the ●ight to baptism because the children of ●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. S●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 discou●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 * Me●ning that laying on of hands used by some at the absolving penetents * I think this wi●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 ● Con. Arles c. 8.