Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	live_v	resurrection_n	4,221	5	9.2871	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67270	Baptismōn didachē, the doctrine of baptisms, or, A discourse of dipping and sprinkling wherein is shewed the lawfulness of other ways of baptization, besides that of a total immersion, and objections against it answered / by William Walker ...	Walker, William, 1623-1684.	1678 (1678)	Wing W417; ESTC R39415	264,191	320

then held unlawful 3. That Sprinkling was especially allowed in cases of necessity weakness danger of death or want of conveniency for immerging 4. That in this case God requires mercy rather than Sacrifice 5 That the main ends of baptism are this way obtained 6. That the Mystical effects of it are as truly represented this way as by dipping though not so plainly So grave a witness was Dr. Cave against Sprinkling in Baptism § 5. Bishop Jewel is the next that Mr. Danvers makes to appear in this cause And he as Mr. D. tells us in his Apologie p. 308. brings the Council of Wormes determining the manner of Baptism thus viz. That the dipping into the water is the going down into Hell or the Grave and that the coming out of the water is the Resurrection § 6. But B. Jewel hath nothing of this in his Apology which I read all over to find it Missing it there I sought for it in Caranzas Epitome of the Councils but that hath nothing of it neither Then I searched the Councils at large in Surius and there I found what that Council said in reference to this matter as also at last in B. Jewels Defense of his Apology part 2. pag. not 308 but yet 309 And it is plain to every man that has but a drachm of brains in his Skull that the Council there doth not determine the manner of Baptism as Mr. D. would make the B. say it doth but only declareth the meaning of that way of Baptizing when persons are dipped namely that going into the water represents going down into a grave or a burial and that coming out of the water represents a coming out of the grave or a resurrection The words of the Council as they are in Surius are these Et nè fortè cuiquam sit dubium hujus simplex mysterium Sacramenti Vormatiense Concil Can. 5. de Baptismi Sacramento ap Surium Tom. 3. p. 522. videat in eo mortem resurrectionem Christi significari Nam in aquis mersio quasi in infernum descensio est rursum ab aquis emersio resurrectio est Therefore so B. Jewel reports part of them in the Council of Wormes it is written thus In aquas demersio in Infernum descensio est rursus ab aquis emersio resurrectio est The dipping into the water is the going into hell and the coming out from the water is the Resurrection So no determination here of the manner of Baptism to be by dipping but only a declaration of the meaning of that Ceremony when the person baptized is dipped § 7. Now to requite Mr. D. for his Quotation out of B. Jewel Et credimus baptismum quidem Sacramentum esse remissionis peccatorum ejus ablutionis quam habemus in Christi sanguine ab eo neminem qui velit profiteri nomen Christi ne infantes quidem Christianorum hominum quoniam nascuntur in peccato pertinent ad populum dei arcendos esse Juelli Apol. p. 38. edit Londin 1581. I will before I part give him one out of that his Author also telling him that Bishop declares the Church of Englands belief of Baptism to be a Sacrament not of immersion or dipping which is but the Secondary consideration in that Sacrament but of that which is primary and principal in it namely that ablution or washing which we have in or by the blood of Christ and also that she believeth not only that none who are willing to profess the name of Christ but no Infants of Christian Parents in regard they are born in sin and belong to the people of God are to be kept from it § 8. Next to B. Jewel succeeds Mr. Baxter And saith Mr. D. most remarkable is the Testimony Mr. Baxter himself gives to this Truth wherein he also owns the changing of the Ceremony in his third Argument against Mr. Blake in these words viz. § 9. Quoad modum To the manner saith he it is commonly confessed by us to the Anabaptists as our Commentators declare that in the Apostles time the Baptized were dipped over head in water and that this signifieth their profession both of believing the Burial and Resurrection of Christ and of their own present renouncing the world and flesh or dying to sin and living to Christ or rising again to newness of life or being buried and risen again with Christ as the Apostle expoundeth in the forecited Texts of Coloss 2. and Rom. 6. And though saith he we have thought it lawful to disuse the manner of dipping and to use less water yet we presume not to change the use and signification of it So then he that signally professeth to die and rise again in Baptism with Christ doth signally profess saving Faith and Repentance but this do all they that are baptized according to the Apostles practice § 10. I answer that I see nothing in this Testimony that merits so triumphant a Remark to be set upon it for any advantage that is given to Mr. Danvers Cause by it Mr. Baxter confesseth that in the Apostles time the baptized were dipped over head in water But he doth not confess that they were dipped over Body too Plainly that which Mr. Baxter confesseth amounts but to a partial mersation of the head and doth not necessarily imply a total immersion of the Body unless it were impossible for a man to have his head dipped in water except his whole body were dipped into it also And if that will do Mr. D. any service much good d'it him with his Testimony The like we have shewn in these Papers from St. Augustin and St. Hierom c. But that will not do the Dippers business whom nothing will serve but a total Judaical immersion of the whole Body And the change Mr. Baxter speaks of I suppose to be from this partial dipping into sprinkling which granted signifies nothing § 11. But suppose he meant what he said of a total immersion then I judge his sense was that generally the baptized were in the Apostles time dipped over head in water not universally that most were so baptized not that none were baptized otherwise And then his Confession will neither hurt himself nor us § 12. But if he meant more than so then since he hath at the same time declared himself to have thought it lawful to difuse the i. e. that manner of Dipping and to use less water it is plain he thought the Church not to be obliged by that Apostolical practice to an universal observance thereof through all successions of Ages but to have power to make alteration even in Sacramentals so they were but Circumstantial and not Essential parts of Worship And so the producing of his Testimony seems to be but a wresting of his words to signifie what was not in his mind which whether it be fair or no I leave to Mr. D. himself to consider § 13. If I have not spoken Mr. Baxter's mind or have not spoken it

openeth Rev. 3.7 § 3. Secondly if our Saviour had designed strictly that way of a total immersion used in the time and place when and where he spake these words he could have used words of a lesser latitude than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which could not be capable of signifying any other way of baptizing short of or less than a total immersion Such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that therefore he used a word of greater latitude than the then present use was being no way in the least straitned for words but having plenty at hand to express his mind in had he pleased it should have been otherwise it is plain he designed a greater latitude in the performance of that action than justly agreed with the then present way of baptizing in that circumstance and that according to that latitude we are to understand his mind in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 4. Thirdly if our Saviour had designed the administration of this Sacrament only in that Nation it had been reasonable to conceive his meaning was that in the administration of it the custom of that nation should be observed not only because it would well agree with the temperature of that country but also because the customariness of it to another yet very near almost the same purpose would make the reception of it unto his purpose the more easie to that people But being he designed it to be the Ceremony of Initiation of disciples into his Church throughout all nations it is most reasonable to believe his intendment was that it should be administred in such a way as would best agree with the temperature of all Countries and be most readily received by the people of all nations either upon that account or on any other of a near nature that might be customary among them as among some of them there were used purifications by water in reference to divine service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Strom. 5. Nam sacris quibusdam per lavacrum initiantur Isidis alicujus aut Mithrae ipsos etiam Deos suos lavationibus efferunt Tertul. de Bapt. p. 257. Edit Rigalt Inter quae sc Cereris sacra pracipuum fuit ut sacris initiatos calda primùm abluerent Alex. ab Alex. l. 6. c. 19. people being much more easily induced to admit of such Ceremonies and Customs as are in some respect domestick and home and they in part acquainted with than those that are utterly foraign and wholly new And according to what in reason we believe his real intendment to have been in reason we are to understand his word to be meant And then that must be not universally of a total immersion but sometimes of other ways of baptizing because those other ways are more agreeable to the temperature of some countries than that is and their receptions less liable to exception than that would have been § 5. Fourthly if our Saviour had designed this Sacrament to be administred only to persons of strong constitution and in healthful state then in reason it might be believed he intended its administration only in that way which was in use in that Nation and at that time and was but such as persons in health and strength might without danger endure and without fear undergo But seeing he intended it as an universal door for the letting in persons of all estates conditions and constitutions as well as Countries into his Church for he makes no limitation in that case and the Churches practice hath so interpreted his precept therefore it is most reasonable to believe he would and did design it so wide as that it might give entrance unto all and not by the straitness of its severity and dangerousness to the health and life of persons of sick or sickly and weak condition and constitution exclude any especially in cold seasons and climates and before the use of Fonts when there were only rivers or pools to baptize in But that could not be by a total immersion Therefore he must in reason be believed to have intended it when and where that could not be by a partial mersation affusion or aspersion as the case and condition the time place and person might require § 6. If any more were needful I might in the Fifth place add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily so used as besides the signification of an act of application of water to the person baptized to consignifie also all the other proper circumstances of baptizing both for matter and manner that are omitted where it is expressed as for instance when 't is said of S. Paul It is taken for the whole work and action of the Sacrament Matt. 28.19 Leigh Critic Sacra Act. 9.18 that he arose and was baptized it is meant that none of the proper circumstances of baptism were then omitted though not one of them be expressed So then our Saviour saying Go and make Heathens disciples baptizing them must be understood to mean that all the proper circumstances of baptism both in point of matter and form must accompany that act Now if the manner of baptizing at that time must determine our Saviours order to one circumstance then no discrimination being made it must determine it to the others also and so we must in all points be baptized as the Jews were only in Rivers or Lakes not in the night See Dr. Lightfoot Hor. Heb. in Matt. 3.6 pag. 45 c. nor on the Sabbath day nor on any holy day the party must first be put naked by others into the water and there sit or stand up to the neck he must there learn some precepts of the Law hard as well as easie and then he must at one plunge wholly dip himself or be dipt by another And now let our Anabaptists say in good earnest whether they think all this should be punctually observed in Christian baptism and therefore comprehended under our Saviours word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this was the manner of baptizing in that time and place when and where our Saviour spake that word I am of opinion they do not think so because both the Apostles did and the Church hath and themselves do act differently in some respect from this manner and order For the first company that ever the Apostles baptized after the sealing of their Commission to baptize with water by their own being baptized with the Holy Ghost and with fire was on the day of Pentecost an holy day Paul and Silas baptized the Jaylor and his family in the night And it has been the Churches practice in times of persecution to baptize in the night and in latter times in Fonts at first larger after lesser and for many ages by a threefold immersion And as in the night the Anabaptists do or if they be now grown more confident have formerly baptized in