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A77708 The good old way: or, Perkins improved, in a plain exposition and sound application of those depths of divinity briefly comprized in his Six principles: / by that late painful and faithful minister of the Gospel, Charles Broxolme in Darby-shire. Broxholme, Charles. 1653 (1653) Wing B5217; Thomason E1483_1; ESTC R208756 186,652 446

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And both these as durable as the Church to continue as long as a Church upon earth These questions of Sacraments in general being answered we shall come more clearly to speak of either Sacrament particularly But before that we intend some Application of what hath been delivered Vse 1. For Repnehension To reprove the Papists 1. For corrupting and adulterating the true Sacraments as Baptism with their Cream Spittle and divers other inventions And the Sacrament of the Supper they turning it into a Sacrifice Propitiatory for the quick and the dead 2. To reprove them for their false Coin they having devised five Sacraments of their own as Orders Marriagid Confirmation Vnction Penance And thus in the case of Sacraments they adde and adulterate a woful Religion they must needs erre much as touching the Covenant when they are so left to themselves in regard of the Seales Vse 2. For information 1. To inform us touching the great goodness and bounty of G d towards his Church and people not onely to afford them his Word but likewise his Sacraments all means for their Spiritual good all means for their being and wee being in grace 2. To inform us touching the necessity of faith If so be we would receive any good by Sacraments it being that and that onely which discerns and laies hold upon the thing signified It is not the eye and hand of the body that can see and apply Christ they can but extend to the sign that which is Spiritual must be Spiritually received Alas the wicked and unbelievers do but receive the outward Elements and to their further condemnations Vse 3. For examination In Sacraments as the Lord swears to us so we to him he to be our God for all good unto us and we unto him to be his dutiful and obedient people But how is the Covenant kept on our part Where is our living by faith our growing in mortification in self-denial Where is our courage for Gods truth our zeal for his glory our love to his Saints Try we try we how far we have broken our Covenant be we ashamed of it bewail we it and labour we amendment Alas the most they rest in the thing done in a bare formality little stir up themselves to make good their promise ratified by solemn oath nay are not earnest with the Lord to enable them this way Thus much touching Sacraments in general We come now to speak of the two Sacraments particularly And first of Baptism and going along with the Catechism in this form of Doctrine Doct. The Sacrament of Baptism is a good outward means for the increase of faith The Point is proved by these Scriptures Matth. 28.19 Mark 16.16 Acts 8.37 10.47 and Acts 18.8 Reas 1. Taken from the nature of Sacraments in general they are not onely signes but seales the Lords greatest means for the confirmation and increase of his peoples faith he in them as it were taking oath for their full security Heb. 6.17 18. So the Lord is pleased to condescend to our weakness and our belief as for the support and encrease of our faith he doth not onely afford us his Promise but Oath not onely his Covenant but Seales Reas 2. Taken from the Sacrament that Baptism succeeds to wit Circumcision Circumcision was a good outward means to confirm and encrease faith Rom. 4.11 and then can Baptism be of less use and efficacy Before we come to the use of the Doctrine we intend to answer divers questions concerning Baptism 1. What Baptism is 2. The ends of it 3. The parts of it 4. The necessity of it And 5. The efficacy of it Quest 1. What Baptism is Answ It is the first Sacrament of the Gospel whereby we are washed with water in the Name of the Father the Son and the Holy Ghost to signifie and seal our ingrafting into Christ our communion with Christ our new obedience and admission into the visible Church Somewhat to open this description 1. We say It is the first Sacrament of the Gospel because it is to precede the Lords Supper The sons and daughters of men are first to be baptized before they approach or should be admitted to the Lords Supper that is no unbaptized person should adventure or ought to be admitted to the Lords Table 2. We say Whereby we are washed with water for so the word Baptism signifies a dipping in water or sprinkling with water 3. We say In the Name of the Father the Sonne and the Holy Ghost this being the very form of Baptism that must be observed And for the meaning of these words In the Name of the Father of the Sonne and of the Holy Ghost it is as much as to say as that the Party baptized is consecrated to the worship and service of the Trinity 4. We say To signifie and seal our ingrafting into Christ Gal. 3.27 5. To signifie and seal our communion with Christ That is to say to signifie and seal that we are made partakers of Christ and his benefits Acts 2.38 Rom. 6.3 6. To signifie and seal our new obedience Mat. 3.7 8. 1 Pet. 3.21 7. Lastly we say to signifie and seal our admission into the visible Church As this was one end of Circumcision so likewise it is of Baptism which succeeds Circumcision Thus Saul was admitted into the visible Church Acts 9.18 The Jailor and his Family Acts 16.33 Quest 2. What are the ends of Baptism Answ There be divers ends of Baptism 1. That this and that Party might be admitted Members of the visible Church John 4.1 as though Baptism were an outward mark of a Disciple and a means of admitting into the visible Church 2. That it might be a pledge unto us of our ingrafting into Christ the remission of our sinnes and Regeneration Galatians 3.27 Acts 22.16 and Titus 3.5 3. That it might be a testification of our duty towards God and a binding of us to perform obedience unto him and therefore Mark 1.4 it is called the Baptism of repentance or of amendment of life And Luke 3.7 8 12. 4. That so we might be put in mind of afflictions our supportation in them and deliverance out of them we being dipped in the water or sprinkled with water but not drowned afflictions as we may see Matth. 20.22 are sometimes termed by the name of Baptism 5. That it might signifie the unity of the Church and might be a means of the same 1 Cor. 12. ●3 Ephe● 4.5 ●uest 3. What are the parts of Baptism Answ They are either outward or inward The outward is the sign and the word The sign is the element of Water and the Sacramental action on the Ministers part and on the Receivers part the Sacramentall action on the Ministers part is not only his washing of the Party with water but likewise his putting the Party into the water or towards the water his continuing the Party in the water or towards the water and his taking the Party out of the water
or from towards the water The Sacramental action on the Receivers part is 1. The presenting of him or her unto the Minister to be baptized 2. The receiving of external washing by water The other outward thing is the word 1. The word of institution or the Ministers Commission in this kind Matth. 28.19 2. The word of promise Mark 16.16 3. The distinct pronouncing of this form I baptize thee in or into the Name of the Father and of the Sonne and of the Holy Ghost The inward thing or thing signified is Justification and Sanctification The water represents and shadoweth forth the blood of Christ 1 John 1.7 The Ministers washing of the Party with water signifies and seals the double washing aforesaid to wit of Justification and Sanctification 1 Cor. 6 11. The Ministers putting the Party into the water or towards the water signifies and seals the Mortification of sinne in the Party The Ministers continuing the Party in the water or towards the water signifies and seals the burial of sinne or continual encrease of Mortification in the Party and his taking the Party out of the water or from towards the water the Partyes Vivification or raising up to newness of life Romans 6.3 4 5. The Partyes presenting to Baptism and his receiving of the external washing signifies and seals how he consecrates himself to God and how he utterly renounceth the flesh the world and Divel 1 Pet. 3.21 Quest 4. What is the necessity of Baptism Answ Baptism is not simply and absolutely necessary so as there is no salvation without it for this were to make it equal with Christs blood and to send all to the pit of Hell that die unbaptized although the fault be no way in themselves or Parents But yet it is necessary in part or by consequence and in a double respect 1 In regard of Gods Ordinance the Lord having commanded it to be used it is necessary it should be used in obedience to his command He that carelesly neglecteth or wilfully contemneth any Sacrament which God doth injoyn him to use let him look unto it Gen. 17.14 2. In regard of our need thereof naturally we are dull in conceiving of things Spritual slow in believing the good things promised in the word and very doubtful to apply them to our selves and therefore we have great need of such helps and means Quest 5. What is the efficacy o● Baptism Answ It is onely effectual unto the Elect and at what time the Lord sees the fittest and the best Now we come to the Uses Vse 1. For Confutation 1. To confute the Papists and divers wayes 1. They corrupting this Sacrament by adding unto water divers inventions of their own as Cream Oyl Salt Honey Spittle Crossing and the like Thus they go from the first institution adulterating the Ordinance of God Look we at the first institution and are not those their additions confuted and to be rejected 2. To confute their absolute necessity of Baptism as though none dying unbaptized could be saved when not the want but the continued contempt of Baptism damnes see Acts 2.39 and 1 Cor. 7.14 3. To confute that Doctrine of theirs they holding that this Sacrament confers grace by the very work done and so they equal it to the blood of Christ exclude the work of the Holy Ghost and upon the matter affirm that all baptized persons shall be saved But do but see Acts 8.13 21 c. and divers other Doctrines the Papist have concerning baptism which are directly contrary to the Scriptures 2. To confute the Anabaptists who first too much derogate from baptism they making it onely a sign but not a seal a sign of Christian profession but not a seal to confirm faith and a means to encrease it contrary to what hath been delivered and unto that direct place Rom. 4.11 unto which Baptism succeeds 2. To confute the Anabaptists their denying of Baptism to the Infants of Christian Parents But 1. Why not they to be baptized as well as Jewish Infants to be circumcised 2. They being within the Covenant as the Children of Christian Parents are Gen. 17.7 Acts 2.39 must not the seal needs belong unto them as see Act. 2.38 39 3. This being typified in the time of the Old Testament which may be observed 1 Cor. 10. Children as wel passing through the red sea as elderly people 4. Christs command Mat. 28.19 the Apostles must go into all Nations teaching such as were capable and so many as did submit to the Gospel must be baptized they and their Children Children being a great part of any Nation 5. Christs example Matth. 19.13.14 And how must little Children come to Christ but in his Ordinances and what Ordinance are they capable of but this 6. The Apostles practice Acts 16.15 33. 1 Cor. 1.16 It is not said there was no little Children in those houses or if there were that they were left unbaptized but whole housholds baptized without any distinction or exception And as touching that objection of the Anabaptists Object We do not read in the new Testament of any one particular Infant that was baptized Answ I answer Neither do we read in the new Testament of any women to partake at the Lords Table But do they think no women did or that women now should not Therefore those persons are to know that to deny necessary consequence is to deny a great part of the Scriptures Object But suppose the Parents be Christians by a general profession but yet their lives dissolute may their Children be admitted to baptism Answ First We do not read of any Jewish Infant that was brought to be Circumcised which was put back for the wickednesse of his parents 2. The immediate parents are not only to be regarded but also the Ancestors Rom. 11.16 Vse 2. For Reprehension First To reprove such Ministers as take upon them to baptize and yet unqualified men altogether unable to lay forth the Doctrine of Baptism unto their people meddle with that which themselves understand not Is such a person fit to represent God who knowes neither the nature of the Covenant nor of the Seals Is it not the Minister standing in Gods stead to the people as if the Lord sealed a Covenant to his people which he knew not the meaning of no nor of the Seals Although I will not say the Baptism of such is a nullity yet I may say warrantably that such Idol Pastours have nothing to do to baptize it being an utter inverting or absolute wronging of our Saviours prescribed order Mat. 28.19 and to the same purpose the Apostle Paul 1 Corinth 1.17 He being and so all Ministers sent first and principally to preach and then to baptize 2 To reprove the great presumption of such women as do take upon them to baptize Object But did not Zipporah circumcise her child Exod. 4.24 c. Answ The Question is not what she did but ●hether she did well or no In all probability not First