Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	baptize_v	eunuch_n	philip_n	3,839	5	10.4025	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23636	The principles of the Protestant religion maintained, and churches of New-England, in the profession and exercise thereof defended against all the calumnies of one George Keith, a Quaker, in a book lately published at Pensilvania, to undermine them both / by the ministers of the Gospel in Boston.	Mather, Cotton, 1663-1728.; Allen, James, 1632-1710.	1690 (1690)	Wing A1029; ESTC W19401	72,664	176

these are two but not contraries but concomitants as being indeed two parts of the same Sacrament And that it belonged not limitatively to John's Dispensation appears because Christ gave order for the Continuance of it Mat. 28.19 20. Philip baptized the Eunuch with water Act. 8. Paul baptized 1. Cor. 1.15 Nor will he ever disprove the Baptizing with water being appointed Mat. 28.19 till he can prove that there is some other ministerial Baptism for which he must run to his Revelations Ten thousand of which are worth nothing And what an infatuation is it to tell us there are no other words of institution but the words of Institution What more would he have Nor doth he evade by telling us they could baptize with the Spirit as well as beget sons and daughters to God for this was done ministerially by dispencing the Ordinances which Christ only can bless to that end though He own His servants as workers-together with him in their place but they ever renounced their doing any of these things by their own virtue Yea also Baptism is signified in Mat. 28.19 to be one way in which they made disciples of them But he fore-saw that we would tell him that the disciples under Christ's Dispensation and after the Resurrection of Christ baptized with water has provided a fine Evasion viz. It was done by Toleration as many things else by the Law but we suppose that Infant-Baptism was not of the Law but of the preparation of the Gospel yea an Institution which Christ Himself confirmed by his commands and so not a meer Toleration And when Paul faith he was sent to baptize it is meant not so much to baptize as to preach he was an Apostle had diverse Ministers waiting upon him who were ordinarily imployed in baptizing such as by his Ministry were prepared for it his Thanking of God therefore that he baptized so few was not because the Ordinance it self was not Authentick and honourable but because as there was no necessity ordinarily for him to do it personally so it eventually prevented occasion of their naming themselves from Paul this Reason he gives 1. Cor. 1.14 if G. K.'s pretended reason had any weight he had broken his Commission in baptizing of any Somebody ows him thanks for his Charity that allows Babes and children their Images c. provided they are cordially zealous for spiritual Baptism and he grants there are some few such only Christ is little beholden to him for making a sacred Institution of His a George-on-horseback to invite children to their books but for us we are not thus obliged for we are not so much as babes but meer Hypocrites and Formalists did he ever read 1. Cor. 4.8 and Rom. 14.10 we have alwaies professed our zeal for the inward Baptism our whole Ministry is a witness ●o it only we are for both Baptism with water and the Holy Ghost and the Quakers pretend to be only for the latter and which is most agreeable to the mind of Christ let the Scripture determine and indeed they thus take away the very means appointed by Christ for enjoying that other Sect. 4. Nor doth he treat the sacred Supper with any better language He grants That Christ had an outward supper of the Pascal Lamb i. e. that He had the sign without the thing Signified i. e. that Christ ate the passover hypocritically which is prodigious Blasphemy When he saith Our sacrament hath no inward spiritual signification to us he arrogates God's Prerogative who only can judge the heart immediately and his reason is groundless for we never denied a real and spiritual partaking in Christ though we allow it not in the Quakers carnal sense but spiritually When he takes notice of Christ's drinking first and drinking twise at the Sacrament he bewrayes his ignorance or perverseness if that place be more obscure it is to be interpreted by such as are more clear the other Evangelists mention the order of the Institution By Christ's first blessing and giving the Bread and after that the Cup and Paul tells us he received the Order from Christ Himself thus 1. Cor. 11.23 c. Christ indeed kept two Sacraments at one Meeting the Passover which He now antiquated and the Supper which he now instituted the former Cup belonged to the Passover which also represented Christ and Jewish Antiquity tell us it was their custom to conclude that Sacrament with such a Cup. In pag. 188. we have him there introducing a new Sacrament which he tells us they have at their ordinary Meals and the Ministers do consecrate them sometimes by Praying sometimes by silence a new way of Consecration and to this he shrinks up this Gospel Ordinance which is pure Familism endeavouring to banish all instituted Worship out of the Church under a pretence of continual holiness a fine way to extirpate Religion out of the world by Evacuating the Appointments of Jesus Christ We beleeve that there is a spiritual Feeding on Christ which beleevers are to practise daily by the exercise of Faith and are Satisfied that our Eating c. should be alwais to the glory of God and might possibly say as much of that as and with more truth than he But Christs institution is something beyond that and is appointed as a special help of our Faith in these exercises herein therefore they are behind us they pretend to no more than we do and in our measure endeavour whereas we are also for the Sacred Institutions of Christ to help us in all other duties and we think that our Supper is beyond theirs as being an holy Ordinance of Gospel Worship and theirs is only the Common duty of all men we believe that outward eating is but a sign of the inward and therefore not to be rested in but because it is a sign and Christ hath enjoined the use of it we dare not omit it That all outward Eating and Drinking is a natural and necessary sign of the Inward we utterly deny that it is accommodable to it by way of resemblance we acknowledge else Christ would not have chosen it for this end but we use them for figures upon the account of His institution and not because of a natural Analogy else we might multiply Sacraments at pleasure and yet we grant it to be as much a natural sign as the outward world is a figure of the inward which he saith Paul expresly calls it 1. Cor. 7.31 when there is not one syllable expresly or consequentially intimating any such thing Sect. 5. But if the Sabbath may but be ca●hier'd the other Ordinances will fall Here then his first cavil is against the first day of ●he week but if he decries any outward Sab●ath at all as he calls it the First day ●eeds no more Vindication than any other ●ouching the Change of the Sabbath such as ●cknowledge the Sabbath to be moral perpetual by divine precept may find it made goo● by many Sheppard Owen and others Hi●

he tells us that by the Spirit the man is joined both to Christ in him to Christ in Heaven and if two Unions then two Christs Sect. 7 Now he afresh sets upon us for our Qualifications required in our Ministry but it hath been already canvass'd in cap. 4. Only towards the latter end of this Section he tells us of Two spirits that guid men on earth the Spirit of God and of the devil he gives three Criteria of men's being guided by the latter Viz. he is fallible false continually given to Errors by which he clearly detects himself to be under the devil's leading for he hath before acknowledged himself to be falliBle and we have proved him to be false and continually leading into Error Sect. 8. The fault which in this paragraph he finds with our Ministry is that they are not itinerary as the Apostles whose Successors they pretend themselves to be truly better sit still in a place than go up down seeking whom to devour But may we not succeed the Apostles in their Ministry tho' not in their Apostleship And do we not find that though they went about to gather Churches where there was none yet when they had gathered them they ordeined Elders among them to he settled Ministers such as were Overseers of particular Churches see Act. 14.23.20.27 with 28. The Scandal he reflects upon us in respect of the Endeavours for the Conversion of the Indians is sufficiently confuted by the printed accounts that are published to the world of this affair and what if they he not all sincere i●s God s work and not in our power to make any so We say of our selves as Paul 1. Cor. 3.5.6 Sect. 9. It seems strange to us that something invisible should make a Church visible as having alwaies thought that a thing was visible when it might be seen The Inward Light in a man then cannot be the visibility of a Church to men But we find no end of such foolish Contradictions Reflections on chapt 10. of the Sacraments c. The last Mine he has to spring is to demolish our Sacraments and Sabbaths Sect. 1. That the word Sacrament is not to be found in the New-Testament we grant but it hath obtained to be a Word used in the Church for many ages to express that by which is evidently enough laid down in Scripture nor doth he dispute us about the Lawfulness of using such words But when he saith there is no word in Scripture to answer that word except the word Mystery we cannot go along with him that the word Mystery is at all used in this sense we suppose cannot be proved but there are two other that are and imply as much as we intend by a Sacrament viz. a Sign and a Seal which are both used of the Sacrament of Circumcision Rom. 4.11 and by parity of Reason are applicable to the New-Testament-Sacrments that Baptism is such a sign is evident from 1. Pet. 3.21 that the Lord's Supper is so too see 1. Cor. 11.26 for how is the Lord's death shewed forth in it but by an instituted sign And when the Church of Rome can shew as good a plea for their other five as we can for these two we will then confess the injury we have done in denying them Sect. 2. Now for Baptism What need he to combat Infant-Baptism If there be no Baptism then none of Infants only he loves to be wrangling and what Cavil against Sprinkling if neither that nor Dipping be of force by Divine Institution Thus some must be meddling As for Sprinkling we plead not for it we say Baptism is a Gospel-Ordinance that Water is the Element to be applied that it may be done either by Dipping into or Pouring on of water there being no express Precept for the one more than the other that it being a sign it hath no other Efficacy than by the Blessing upon the Institution that as a sign it may signifie by pouring upon one part of the Body that the Face is most ready and convenient and why may we not allude to that of Christ to Peter Joh. 13.10 that we do it on the Forehead particularly is a slander When be asks us Why John baptized Christ by Dipping Him in Water We think his first Question should have been Whether he did so or no and it is certain he cannot prove that he did Our Consequence from infant Circumcision to infant Baptism is good for it was the same Covenant and the same promises that Abraham and we had Circumsion was a sign of the Righteousness of Faith and so is Baptism and Infants are as capable of the one as of the other and the promise is still to our Children That the Baptizing of Infants was not the practice of the Church during the first century is arrogantly affirmed by him against Antiquity Origen and Cyprian tell us that the Apostles gave order for the Baptizing of Infants and Augustin tells us Baptism of Infants had been universally practised in the Church ever since the Apostles And sure he mistakes when he saith that in Col. 2.11 12. Neither circumcision nor Baptism there mentioned is outward Whereas the Apostle is arguing from the sign to the thing signified by it in respect of Circumcision then mentions Baptism it self intimating that it signified the same thing therefore laid them under the same obligation to Holiness there is therefore a sacramental Dying with Christ because in this Ordinance there is an engagement laid upon us to dye to the world And what a poor shift is he put upon when to evade Mat. 28.19 he acknowledges the Institution of Baptism but tells us it saith nothing of water doth not the very Word imply it and the Gospel assure us that Water was the Element Furthermore We have two Baptisms mentioned Mat. 3.11 it must then be one of these two but the Disciples could not baptise with the latter it being Christ's alone prerogative In citing of Luk. 18.15 16. he fraudulently omits that clause for of such is the Kingdom of God and G. K. assures us that that Kingdom is on earth as well as in Heaven and if so then they are Subjects of the priviledges of this Kingdom as far as capable and of the same import is that Rom. 11.16 for all his cavil against it nor doth it follow that they may receive the Lords supper as well because that is above their Capacity at present a Child may be an Heir and yet not be put into actual possession of all that he hath a right to and though Christ Himself baptized not yet His Disciples did by His Authority Sect. 3. That Baptism with water properly belonged to John 's Ministry is easier said than prov'd that It is expresly contra-distinguish'd from Christ 's baptism by John and Christ Himself is an errour the outward Administration is distinguished from the Efficacy which depends upon Christ and not on the Minister but not contra-distinguished for