Selected quad for the lemma: nation_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	baptize_v	command_v	infant_n	2,401	5	11.0217	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41009	Kātabaptistai kataptüstoi The dippers dipt, or, The anabaptists duck'd and plung'd over head and eares, at a disputation in Southwark : together with a large and full discourse of their 1. Original. 2. Severall sorts. 3. Peculiar errours. 4. High attempts against the state. 5. Capitall punishments, with an application to these times / by Daniel Featley ...	Featley, Daniel, 1582-1645.	1645 (1645)	Wing F586; ESTC R212388	182,961	216

have baptized you with water and he will baptize you with the holy Ghost And in the 19. of the Rev. 21. ver it is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is word for word they were slain in the sword yet must it be translated they were slain with the sword not in the sword Notwithstanding I grant that Christ and the Eunuch were baptized in the river and that such baptisme of men especially in the hotter climates hath been is and may lawfully be used yet there is no proof at all of dipping or plunging but only washing in the river But the question is whether no other baptizing is lawfull or whether dipping in rivers be so necessarie to baptisme that none are accounted baptized but those who are dipt after such a manner this we say is false neither do any of the texts alledged prove it It is true dipping is a kind of baptizing but all baptizing is not dipping The Apostles were baptized with fire yet were they not dipt into it tables and beds are said in the originall to be baptized that is washed yet not dipt The Israelites in the wildernesse were baptized with the cloud yet not dipt into it the children of Zebedee were to be baptized with the baptisme of blood wherewith our Saviour was baptized yet neither he nor they were dipt into blood Lastly all the fathers speak of the baptisme of tears wherewith all penitents are washed yet there is no dipping in such a baptisme As for the representation of the death and resurrection that is not properly the inward grace signified by baptisme but the washing the soul in the laver of regeneration and cleansing us from our sins However in the manner of baptisme as it is administred in the church of England there is a resemblance of death and the resurrection For though the child he not alwayes dipped into the water as the rubrick prescribeth save only in case of necessitie which would be dangerous in cold weather especially if the child be weak and sickly yet the Minister dippeth his hand into the water and plucketh it out when he baptizeth the infant The second error of the Anabaptists which A. R. strenuously propugneth is their decrying down paedo baptisme and with-holding Christs lambs from being bathed in the sacred Font. This foul error or rather heresie for it is condemned for such both by the primitive and the reformed churches he endeavoureth to blanch in part if not to quite clear from all aspersion and justifie by four arguments which I will propound in his own words that he may not say I shoot his arrows without their heads the first I find p. 27. PART I. The administration of baptisme which hath no expresse command in Scripture and which overthrows or prevents that administration of baptisme which is expressely commanded in Scripture is a meer device of mans brain and no baptisme of Christ. But the administration of baptisme upon infants hath no expresse command in Scripture and it overthrows or prevents the administration of baptisme upon disciples or beleevers which is expressely commanded in Scripture Mat. 28. 19. Mar. 16. 16. Ioh. 4. 1. 2. Act. 2. 38. and 8. 37. Therefore the administration of baptisme upon infants is a meer device of mans brain and no baptisme of Christ. This argument stands as it were upon two legs and both of them are lame the one is that nothing may be done in the worship of God without expresse command in Scripture This is an ignorant and erroneous assertion For first there is no expresse precept in Scripture for beleeving and acknowledging in terminis three Persons in the unitie of the deitie and yet Athanasius faith in his Creed that whosoever beleeveth not and worshipeth not the Trinitie in unitie and unitie in Trinitie shall perish everlastingly Secondly there is no expresse command in Scripture to confesse the holy Ghost to proceed from the Father and the Son tanquam distinctis personis yet it is not only an article of religion in the church of England but also set down in the confession of the Anabaptists lately printed Thirdly there is no expresse precept for the abrogating of the Jewish sabbath and religious observing the Christian yet no Anabaptists hold themselvs bound to keep holy the Saturday or Jewish sabbath neither have they yet to my knowledge oppugned the observation of the Lords day Fourthly there is no expresse precept in Scripture for womens receiving the sacrament of the Lords Supper For though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle Let a man examine himself and so let him eat of this bread and drink of this cup is a common name to both sexes yet the Apostle useth the masculine article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so there is no expresse command but for men yet no sectaries upon record no not the Anabaptists themselvs exclude women from the holy Communion Fifthly there is no expresse precept for re-baptizing those who in their infancie were baptized by a lawfull minister according to the form prescribed by our Saviour in the name of the Father and of the Son and of the holy Ghost nay rather there is an expresse prohibition in the words of the Apostle one faith one baptisme and in that clause of the Nicen Creed I beleeve one baptisme for the remission of sins yet re-baptizing is a prime article of the faith of this sect from whence they take their very name of Anabaptists that is re-baptizers If A. R. here will stretch expresse precept to any thing that is commanded in Scripture either immediatly or mediatly either in particular or in generall either in plain or direct tearms or in the true sense of the text so I grant all the four former orthodox tenets may be proved by Scripture And so also I have before proved the lawfulnesse of baptizing children though there be no expresse Scripture for it intormini● The other leg also upon which his argument standeth is as lame as the former For the baptisme of infants no way over-throws or prevents the baptizing of any disciples or beleevers instructed in the mysteries of salvation of whom the texts alledged are meant but there-baptizing of such who were before baptized in their infancie which re-baptizing is no where commanded in Scriptures and as if all nations were converted to the Christian faith there needed no more conversion so if all were admitted to the church by baptisme in their infancie they should need no other admission by re-baptizing them but there will be alwayes some to be converted till the fulnesse of the Iews and Gentiles also is come in and till then there will be use of that precept of our Saviour Mat. 28. Go teach all nations baptizing them the second Argument of his against paedo-baptisme PART 2. The second I find p. 20. If they ground the baptizing children from

were circumcised under the law they ought to be baptized under the Gospell For sith they are comprised in the covenant why should not they as well receive the seal thereof set to it in the new law as well as the children of the Jews received the seal set thereunto by the old Secondly I have produced before both command for baptizing of children Argument 1. and example of it Argument 3. and promise also unto it Argument 5. The command of baptizing all Nations Mat. 28. 29. the examples of baptizing whole families Act. 16. 15. 33. 1 Cor. 1. 16. and the promise made to us and our seed Act. 2. 39. evidently extend to children They argue from Scripture affirmatively our Lord Jesus Christ in that great charter Mat. 28. 18. 19. 20. saith Go teach all nations baptizing them in the name of the Father Son and holy Ghost teaching them to observe all things whatsoever I have commanded you and Mark 16. 15. Go ye into all the world and preach the Gospell to every creature he that shall beleeve and be baptized shall be saved but he that will not beleeve shall be damned From these texts they would infer that none ought to be baptized but such who are first taught and instructed in the principles of Christian faith and consequently that no children ought to be baptized because they are not capable of teaching That the placing the word teaching before baptizing in that text doth no more conclude that teaching must alwayes precede baptisme then the setting repentance before faith in those words Repe●t ye and beleeve the Gospell Mark 1. 15. and setting water before the spirit Ioh. 3. 5. except a man be born of water and the spirit necessarily infer that repentance goeth before faith which yet is but a fruit of faith or that the outward baptisme with water goeth before the inward baptisme of the spirit whereas the contrarie is clearly proved out of that speech of Peter to Cornelius Act. 10. 47. Can any man forbid water that these should not be baptized which have received the holy Ghost as well as we Secondly if there be any force in this argument drawn from the order of the words it maketh against them for thus we wound them with their dudgeon-dagger Christ saith baptize them in the name of the Father teaching them to observe all things baptizing therefore must go before teaching especially in children who may be baptized before they can be taught Thirdly they mis-translate the words for Christ saith not go teach all nations baptizing them and teaching them to observe all things neither is there a tautologie in our blessed Saviours words for his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. go make disciples among all nations baptizing them and teaching them Now though children cannot be taught before they are baptized yet they may be after a ●or● made Christs disciples by their parents or god-fathers offering them unto God and undertaking for them that they shall be brought up in the Christian religion Fourthly Christ speaketh here of the plantation of the Christi an faith and the conversion of whole nations in which alwayes the preaching of the word goeth before the administration of the sacrament First men are taught to repent of their sins and beleeve the Articles of the Christian faith and after they have made confession of the one and profession of the other then they are to be received into the church by baptisme This course was taken by the Apostles in the beginning and must at this day be taken by those who are sent into Turkie or the East and West Indies to convert Pagans or Mahumetans or unbeleeving Iews to the Gospell They are to baptize none before they have taught them the principles of Christian religion but after the Gospell is planted and the parents are beleever● and received into the church by baptisme their children are first to be baptized and afterwards taught so soon as they are capable of teaching They argue from examples after this manner such are to be baptized who with the Iews in Ierusalem Mat. 3. 6. confesse their sins who with the Proselytes Act. 2. 41. gladly receive the word who with the Samaritans Act. 8. 6. give heed to the word preached who with those of Cornelius familie Act. 10. 44. receive the holy Ghost by the hearing of the word who with Lydia have their hearts opened to attend the things that are spoken by the Apostles Act. 16. 14. who with the Gaoler hear the word preached and seek after the means of salvation Act. 16. 30. But children can neither confesse their sins nor attend to the word preached nor actually beleeve nor desire baptisme they therefore ought not to be baptized But we answer all that can solidly be concluded from these examples is but this in the affirmative all such who were so qualified as these were viz. hearers of the Gospell penitent sinners and true beleevers unfainedly desiring the means of their salvation ought to be admitted into the church by baptisme which we freely grant but they cannot conclude from these examples negatively that none other ought to be Christened No more then it will follow that those of Cornelius his family received the gift of the holy Ghost and spake with divers tongues before they were baptized with water therefore none but such who have received such gifts of the holy Ghost may and ought to be baptized To confesse sins and actually professe faith makes a man more capable of baptisme yet dumb men who can do neither if they have a good testmonie of their life and conversation and by signs make it appear they unfainedly desire the sacraments may receive them Secondly if there be any force at all in an argument drawn from examples affirmatively it must be from examples in the like kind as from men to men from children to children not from women to men or from men to children or from children to men For it will not follow women in the Apostles times were covered in the church therefore men ought to be so or men may speak in the church therefore women may or children are usually fed with milk and not strong meat therefore men in ripers years ought to use such dyet no more will it follow men in riper years who are capable of instruction ought to hear the word to give their assent thereunto and enter into a strict covenant with God to lead a new life before they have accesse to the Font. Therefore the like duties are required of children who have not yet the use of reason nor knowledge of good or evill By this reason they might starve children because the law is he that will not labour let him not eat It holds in men but no way in children who are not able to labour in any calling by reason of the infirmitie of their joynts and want of reason and understanding Baptisme is a seal of the righteousnesse of faith