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
A41583	Gospel-baptism or, plain proof, that the mode of dipping, plunging or immersion, now commonly used by the people called Anabaptists; is according to the primitive institution in a letter to Mr. Samuel Young. Occasioned by his sharp reflections in contempt of that way, and the defenders thereof in a small book, entituled, A second and last New-Years-Gift, &c. With some notes concering the true subject. By a lover of truth.	Minge, Thomas.	1700 (1700)	Wing G1312A; Wing M2190A; ESTC R221577	28,906	73

Life are as it were plunge● down nevertheless so plunged down tha● they may rise again The Baptism of th● Spirit is a plentiful Effusion of the Spirit● and not a sprinkling or small pouring Act● 2.4 And they were all filled with the Ho●● Ghost These Baptisms are neither Inspersions Conspersions nor Aspersions The Example of our Saviour's being baptized by John in the River of Jordan wherein it 's plain that they went down into the Water and express that he came up out of th● Water after he had been there baptized o● dipt rather for so it certainly was the natural signification of the word Baptism being so and the Ordinance it self to Believers signifies the ablution washing away or remission of Sins Death Burial Resurrection th● Death and Burial of Sin and Resurrection o● Renovation to Life through the Death an● Resurrection of Christ Acts 8. v. 38. An● they went down both into the water both Philip and the Eunuch and Philip baptized him Ende by doopte hem Dutch and he dipt him The reason why they were dipt in Rivers was given Because there was much Water A little would serve to sprinkle o● wash the face A good man may and doth sometimes speak rashly and inconsiderately that of which he may have cause to humble himself and repent What Man ●n a sedate mind will affirm that our Saviour ever said one word or did one Act ●hat was needless or might have been said ●r done better Or that John and the other Disciples of our Lord in imitation of him 〈◊〉 the ministration of that Ordinance of Baptism put themselves and the people who ●elieved and obeyed them to unnecessary Trouble and Labour which certainly they ●●d if it ought or might rightly be done otherwise with more expedition and ease ●nd common prudence of a man would direct if that were to guide and not the 〈◊〉 fallible example to the shortest Course ●or it is a saying amongst men or Philosophers Frustra fit per plura quod aeque bene ●ri potest per pauciora But our Saviour did 〈◊〉 things well who durst say otherwise 〈◊〉 is to be lamented that so many in the several Ages since Christ and his Apostles ●ave attempted to correct or rather deface ●nd deform their unerring Pattern They ●ave made a great deal of Work by attempt●●g to shorten it who should make a mock ●f Going down into the Water to be baptized when we have no other Example 〈◊〉 all the New Testament If a little water sprinkled or poured on the face be enough● as they say it is no marvel that they alte● the Primitive Custom of going down into the Water and count it not only needless but ridiculous and contemptible Certain●● they know not what they say or do an● therefore though their Sin be horrid● they ought to be prayed for What yo● quote out of John meerly about washing without relation to the other Circumstances of the Ordinance of Baptism nothing weakens the Baptists Cause in following th● Primitive Example But may if you way of Arguing be fair be sufficient Pro● and Reason for your self and Party wh● durst alter Institutions to change sprinkling or washing of the Face to washing 〈◊〉 the Feet for sufficient Baptism since it 〈◊〉 also undoubtedly true what our Saviour said John 13.8 If I wash thee not th● hast no part in me yet he wash'd only th● Feet and says He that is wash'd need 〈◊〉 wash the whole but the Feet only If the Feet only then not the Face But this 〈◊〉 trifling What has been said is sufficient to prove Baptism by dipping without a● Engine after going down into the Water But I have more to say out of your own Authors who are for Pedobaptism for in deed I have not one Author in my House that manages the Controversie for but several against the so called Anabaptists Therefore I entreat your patience and excuse if I burden you with some impertinent repetitions or frivolous Inferences But ●y the way while it is in my Mind I ●ould ask a Question or two whether is 〈◊〉 not a Marvellous Thing that any should ●ave it entred into his Heart to think that ●ur Saviour went down into the River and John with him to have a little Water taken ●p in the Hand to sprinkle or pour on the ●ead or Face only Certainly that Act of ●rinking or pouring on the Face or Head only with a little Water might have been ●one with greater facility And whereas in contempt the Question hath been asked whether they went in naked or with their ●loaths on I think it is sufficient that we ●ave an Account that they undoubtedly went down into the River for an holy End 〈◊〉 baptize and be baptized And who in their right Wits durst question the Mode●●y or Decency of the Act performed either ●y our Saviour his Apostles or Disciples Now to go on Let us consider the Agreement or Disagreement between the Mode ●f Sprinkling used by the Pedobaptists and ●he Things represented or signified by true Baptism Berchetus with whose Book I doubt not you are well acquainted in one of his Catechisms hath these Words § 48. Per Baptismum quasi ingredim●● in Dei Ecclesiam Testificatur enim nobi● Deum nos qui alioqui peregrini sumus cum domesticis collocare velle Baptismus duo nobis repraesentat tum remissionem peccatorum● videlicet tum spiritualem regenerationem § 49. Quam vero proportionem cum h●● habet aqua ut signum horum esse possit 〈◊〉 Respons Quia peccatorum remissio similis es quodammodo lavacro quo ea quae sunt in nostris animis inquinamenta eluuntur quemadmodum corporis sordes aqua abstergimus A regenerationem nostram quomodo aqua innuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in Latin he renders thus Quoniam initium quidem ipsius est ut nostr● natura mortificetur Finis verò ut novae creaturae simus infusa in nestrum caput aqua● signum mortis est Sed somul etiam nostrum ad vitam reditum subindicat in eo quod nom submersi in aqua perpetuo simus sed tantùm puncto temporis quasi in aliquod sepulchrum subimus ut statim ex eo emergamus In English thus By Baptism we do as it were enter into the Church of God For it is testified to us that God is willing to place us who otherwise are Strangers with those of his own House Baptism represents two Things to us that is to say both Remission of Sins and Spiritual Regeneration § 49. But what Proportion Analogy or Agreement hath Water with these things that it may be a sign of these things Answer Because Remission of Sins after 〈◊〉 sort is like a Laver wherein the filthinesses which are in our souls are washed out even as we put away the uncleanness of the body with Water Question But how doth Water signifie our Regeneration Answer Because indeed the beginning thereof is that our nature may be

the Flame a●● abate the Heat of over-grown Zeal whi●● seemed to appear against the Example● our dear Lord and Master and Practi●● of his Disciples As to those with yourself who maintain and defend Infant-Baptism I blame them not I believe th●● are sincere and that they think they a●● in the right and act not against th●● Light perswading themselves from Circumcision and their Childrens being 〈◊〉 the Covenant by virtue of their Paren●● Faith However as to the Mode I could almost be as censorious as another in judging a Man of Learning to speak against ●●is Knowledge and so his Conscience also when he denies Dipping to be understood by the Word Baptism I shall ●ot undertake to run through the whole ●ontroversie I knowing I may unwillingly and weakly abuse a good Cause which ●as not wanted Men of Learning and Piety 〈◊〉 defend it As to the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with its De●●vatives your self knows better than I ●ho profess my self no Master of the ●reek Tongue I know you are well acquainted with Scapula and he tells me that ΒΑΠΓΩ signifies Mergo Immergo ●●em tingo quod fit immergendo item ●avo c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mergo seu Immergo ●●bmergo Obruo aquâ Abluo Lavo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mersio Lotio Ablutio ipse im●ergendi item lavandi seu abluendi actus And so he goes on with his Derivatives 〈◊〉 denoting the use of a great and ●ot a small sprinkling Quantity of Water George Pasor in his Lexicon hath ●he same with which other Authors a●ree as is very well known also to you ●endrick Hexham renders the Word Baptism Doopinge which in English we know 〈◊〉 Dipping which the Translators of our Bible might as truly have done if they ha●● pleased but we and most whose Languages border upon the Latin follow th●● Greek which I think is something of abuse occasioning doubt when perhaps there would be none In three other Dutch Dictionaries which I have also Baptism is rendred Een doopsel do●● which again turned into Latin is Baptisma c. Immersio c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ick doop●● doopen baptizare mergere immerge●● c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Een dooper baptized Gedoop● The day of one's Baptism Den dagh v●● yemants doopinge den doop-dagh No● to the Text it self in Dutch Bibles 〈◊〉 several Translations Matth. 3.5 6. D● is tot hem uytgegaen Jerusalem ende ghehe●● Judea ende 't gheheele lant rontom den Jo●● daen Ende wierden van hem ghedoopt in 〈◊〉 Jordaen beliidende hare sonden Verse 〈◊〉 Hy dan siende vele van de Phariseen en●● Sadduceen tot siinen doop komen sprack ● v. 11. Ick doope u wel met water tot beke●● ringhe maer dic na my komp is sterck●● dan ick c. die sal u met den heylig●● geest ende met vyer doopen Here 〈◊〉 pleased to Observe that the Dut●● are not ashamed to say according to the Original if the Word with 〈◊〉 there I dip you with Water which you were pleased to say was Nonsence ●●beg of you to excogitate and declare 〈◊〉 way how to be dipt in it without it ●●er 13. Doe quam Jesus van Galilea na 〈◊〉 Jordaen tot Joannem om van hem ghe●●opt te worden Jesus came c. to be ●●pt Doch Joannes c. My is noodich ●●n u ghedoopt te worden I have need to be ●●t of thee v. 16. Ende Jesus ghedoopt ●●inde is ter stondt opgeklommen uyt het Wa●●● c. And Jesus when he was dipt went 〈◊〉 straightway out of the Water The three ●●veral Bibles of several Translations ●hich I have by me though they ex●●ess truly other things in differing words ●et they all agree in Words signifying 〈◊〉 Baptizing Dipping Now a little of the Text in Greek ●at 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pasor ex Hebraismo hîc redundat ●go quidem baptizo vos aquâ I baptize you 〈◊〉 with Water as you affirm in opposition 〈◊〉 Dipping Suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be superfluous ●here is nothing of the Cause lost by it ●●or there can be no Dipping in it without 〈◊〉 and therefore they must dip with it ●ut forasmuch as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Text why should it be turned out Some Translators continue it it I have three Translation that have it One in Flemish another Spanish and a third in Italian The former in Dutch hath it thus Matth. 3. Ick doope u in 't water tot penitentie ma● by die na mij comen sal is stercker dan ick● w●ens schoenen ick niet waerdich en ben 〈◊〉 draghon die sal u doopen in den heylig●● gheest ende vier This Version printe● 1548. In the Other in Spanish it is thus Mar. 3. v. 11. Yo ciertamente os baptizo 〈◊〉 agua para conversion mas el que viene tra● m● mas poderoso es que yo cuyos çapat● yo no soy digno de llevar El os baptizan en Espiritu sancto y fuego Testament printe● 1596. Here you have In retain'd a● in the Greek and so I baptize or dip i● Water In Italian thus Jo certamente vi batt● zo in acqua alla penitentia ma quello 〈◊〉 viene doppo me è piu possente die me d● quaele io non sono degno di portare i Calzament● esso vi battezera in Spiritò santo et fu●c● If dipping with Water be Nonsence the● pray accept of dipping in The Sen●● you have in the 2 Kings 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then went Naaman down and dipped himself seven times in Jordan Here we may observe that he went down into the Water and yet is said to baptize or dip himself in ●n Jordan Immersit se as Pasor has it Therefore his going down was no hin●erance to his total Immersion or Dipping which you have been pleased to intimate but did facilitate it It is too trifling to talk of an Engine The usual way of Plunging is certainly as near the Original Pattern and Institution as can enter into the Heart of Man and that Submersion that is usually made if considered will be found to be an Immersion even of the very Feet by the Administrator Beyond what is possible God expects not from Man Baptism as is respects Doctrine whether it be of Water or of the Spirit or Affliction signifies more than a Sprinkling or Pouring and the two latter are an Allusion to the former Joh. 20.22 Are you able to drink of the Cup that I shall drink of and to be Baptized with the Baptism that I am baptized with That Baptism of our Saviour was the Baptism of Afflictions more than a Sprinkling He was a Man of Sorrow and acquainted with Grief The Metaphor saith Pasor is familiar to the Scriptures in which Afflictions are compared to Whirlpools of Water with which those wh● are annoy'd with the Miseries and Cala●mities of this

mortified but the end that we may be new Creatures the water poured on our head ●s the sign of Death But together therewith doth also somewhat demonstrate that forasmuch as we are not continually supprest or continued immers'd in the water ●ut only for a moment of time we go down as it were into some Grave that we may presently arise out of it Now am I necessarily induced to treat of the subject proper to be baptized together with the Mode or Manner how in doing which some other things perhaps may fall under cousideration First What a Church is The Catholick Church consisteth only of the Predestinate and comprehendeth the universal number of all those which shall be saved not only those now living on earth but all that have been since the beginning of the world John 10.16 A particular Church is a member of the Universal and Catholick Church and it is a Visible Company and Congregation of men among whom the pure Word of God is preached and the Sacraments rightly administred c. Vid. Willet's Synopsis Papismi Page 51 52 53. That Baptism gives entrance into the Visible Church So Vrsinus Page 412. Baptism is instituted to be a Token and Symbol of our receiving and entrance into the Church For these are opposed and contradictory To be and Not to be in the Church To enter and Not to enter into the Church For God will have all the Citizens of his Church thus enfranchised and those who are not baptized when they may he will not have Reckoned in the number of his Church Hither appertain all those places in which those who were become Christians by believing for there is no other way as the Ethiopian Eunuch Cornelius the Jaylor of Philippi Lydia the seller of purple Paul c. are said to have been presently baptized Wherefore the Supper also is given only to them who are baptiz'd for they only are received into the Church of this end bear Witness those words of Christ Mat. 28.19 Go and teach all Nations baptizing them c. where the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ useth properly signifieth make Disciples thus it is expounded by John Joh. 4.1 The Pharises heard that Jesus made and baptized more Disciples than John Again That it should be a mark whereby the Church may be discerned from all other Nations and Sects This end followeth on the former For they who by a Publique Sacrament are received into the Church are by the self same discerned and as by a Badge distinguished from the remnant the filth of the World Go and teach all Nations baptizing them as if he should say Gather me a Church by the Word and whom ye shall make my Disciples believing with their whole heart all them and them alone Baptize and separate unto me Again Baptism should be a signification or an advertisement unto us of the Cross and of the preservation of the Church therein and of the deliverance of the Church from it For it signifieth that they who are baptized are plunged as it were in affliction but with assurance of escaping thence Hence afflictions are termed by the name of Baptism are ye able to be baptized with the Baptism that I shall be Baptized with Deliverance from the Cross the very Ceremony it self of Baptism doth shew For we are Dipped indeed but we are not drowned or choaked in the Water Moreover in respect of this end Baptism is compared to the Flood c. and to the red Sea c. What the Learned Vrsinus brought in as the first and chief end of Baptism I designing brevity and not thinking to transcribe so much have omitted and therefore inverting the order think now to mention it as that which is material viz. that the end of Baptism is to be a Confirmation of our Faith that is a solemn testification when Christ testifieth that he washeth us with his blood and Spirit that is that he bestoweth on us remission of Sins Justification and Regeneration Or the Chief end is To be the Sealing of God and obsignation of the promise of grace that is of our Justification and Regeneration and a testimony of God's Will that he giveth the baptized these gifts at this present and will give them ever hereafter Again John's Baptism and ours the same for substance John preached the Baptism of repentance for remission of Sins saying unto the people that they should believe in him that should come after him that is in Christ Jesus ours that they should believe in Christ Jesus already come Pag. 414. you have this The right and lawfull use then of Baptism is when the Converted are Baptized with observation of that Rite and End which Christ appointed They who are Baptized cannot receive that which is promised but by Faith pag. 409. The Word Baptism signifieth a Dipping in Water or Sprinkling with Water saith he But the Reason ●his saying this latter is not because it is ●e proper signification of the Word but ●●cause Custom hath brought it in use 〈◊〉 Sprinkling instead of Dipping Those of the East Church saith he were dipped their whole Body in the Water Those of the North in Colder Countries ●re only sprinkled with Water c. Thus 〈◊〉 Vrsinus Perkins his Golden Chain Page 132. The Ancient custom of Baptizing was to dip and as it were to dive all the body of the Baptized in the Water a● may appear in Paul Rom. 6. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his Death Therefore we are buried with him by Baptism into Death that like as Christ was raised from the Dead by the Glory of the Father eve● so we also should walk in Newness of Lafe And the Counsels of Laodicea and Neoca● sarea but now especially in cold Countries the Church useth only to sprinkle the baptized by reason of Childrens weakness for very few of ripe years are no● a days baptized we need not much ma● vail at this Alteration seeing Charity an● necessity may dispence with Ceremonies and mitigate in Equity the sharpness 〈◊〉 them Thus far Perkins Whether the● may be a dispensation for an Alteration 〈◊〉 that part of the Institution is a Question But if it be proved that Believers on● and not Infants are the proper Subjects 〈◊〉 Baptism the Reason for Alteration will 〈◊〉 out of Doors Now I will present you 〈◊〉 Account of the Opinion and positive Assertion of that undoubtedly Learned a●● Pious Divine John Calvin out of his Instations a Book worthy high Esteem a●● by your self thought so Excellent th● you say he said true who said th● since our Saviour's time none but the ●●●postles have equalled it Folio 470. ●age 2. § 19. His Words are these having ●●eated about Baptism Caterum merga●●ne totus qui tingitur id que ter an semel an ●●fusa tantum aqua aspergatur minimum re●●t sed id pro regionum diversitate Ecclesiis li●●rum esse debet Quanquam et

had Faith supposing the Parents to be dead before the Child is preferred to Baptism Others say or at least it is constructively so if they are born in a Christian Kingdom or Common-wealth they are then ●orn in the Church and as such are Church-members and therefore have right 〈◊〉 Baptism This is absolutely National ●nd confounds the World with the Church ●nd differs little from a Wilderness For 〈◊〉 is not the being born in England tho' 〈◊〉 be a Land of Light that makes a Christian Others affirm there must be a Pro●●ssion of Faith and therefore there must be ●●onsors Others say there is no need of them ●●t prove it an Unscriptural and Anti●●ristian Practice being introduced by a ●●●pe as you may plainly see So that necessa●● Crutch being taken away by which only it is supported by that Party who own a Profession of Faith Baptism of Infants falls to the Ground More might be said to shew what an amaze they are in by leaving the plain Gospel-way Errantium a via multae sunt differentiae Of those that wander out of the way there are many differences Qui a recto tramite divertit quo plus incedit eo plus errat He that turns out of the right way the farther he goeth the more he erreth The Word of God is plain in all things necessary to Salvation It is a Light to th● Feet and a Lanthorn to the Path. The two Institutions are so plain th●● nothing can be plainer if they had no●● been so can we think otherwise but tha● some words to this purpose would have been left You that believe Baptize your Infants This had been enough to have setled th●● Subject to perpetuity But there was n●● need of it God knew how things would be and he is wise and brings Good o●● of Mens Folly and Sin The Word of God●● pure enlightning the Eyes What the Scripture teacheth not we may willing and safely be ignorant of and say with Calvin to that purpose Nos ne in eandem errantium incidanus foveam aures oculos corda mentes ●inguas penitus defigamus in sacra Dei Do●●trina Fst enim ea Spiritus sancti optimi Magistri Schola in qua sic proficitur ut ni●●il sit aliunde asoiscendum ignorandum ve●●ò libenter qui●●●●id in ea non docetur We lest we should fall into the same pit with ●hose who wander out of the way let us fix ●●uy Ears Eyes Hearts Minds Tongues ●holly in the Sacred Doctrine of God For that ●●s the School of the Holy Spirit the best Master ●●n which Men so profit that nothing is to be got ●●r learned elsewhere and whatsoever is not ●aught there we may willingly be ignorant 〈◊〉 The Gospel is a plain Path-way to Heaven the way-faring Man tho' Fool ●hall not err therein He that believeth and is baptized shall be ●aved Go teach all Nations baptizing c. John was baptizing in Enon near Salim ●ecause there was much water there c. The plain Man believes and thinks ●one but Believers ought to be baptized and also that it must be done according to Prescript and Example and that therefore Infants not having Faith are not to b●● baptized or sprinkled especially having no Precept or Example so to do How now saith the Pedobaptist What have this Tittle-tattle-Prittle-pratt● Nonsensical-Plebeian-Taut ological-More Hebetico-Rustico-Mechanico-Fullonico-An●torio-Trituranti-Sutorio-Cerdonico-Plumb● bean-brained People to do Must the● not Ought they not to be diffident 〈◊〉 their own Judgments and refer Matters of Divinity to those whose Province it is A Company of Block-head● they cannot speak Sense Fools no Lat● know and they know no Latin May they not rather trust us who are Gra●●matico-Dialectico-Rhetorico-Historico-Eth●co-Physico-Metaphisico Theologi We we speak truly according to the Propriety of Languages Dispute well Act th●● Orator elegantly Give an Account o● the Transactions of Things past in th●● World Humane and Divine Understan●●● the Precepts of Morality know the Nature of Things and mount above t●● the abstract Notions of things super-natural and for Divinity with that w●●● have the greatest Familiarity And therefore being best acquainted with it know best how to define and determine things of it or aboutit And may with Authority tell you That you Fullers Thrashers a Draper is too fine a name and other base Artizens such as for the most part Anabaptests are Theseare the very words of Vusinus need not trouble your Noddles about Rivers and much Water your concern for that is as superfluous as the Water it is not a farthing matter tush it matters nothing A little Water is of the same Nature with a great Quantity 't was needless and is needless to go into Rivers or into Water A Bason full will serve for half a Score We know how to shorten Work and improve time We stand upon our Ancestors shoulders ond see farther than they Then you talk of Faith as necessary A Fig for Faith and peofession yea Repentance to they are superfluous and redundant things It was enough if the Parent believed it 's on matter for the Child if the Child were Sprinkled it was a good Christian And it is somewhat strange since the way was so easy that when the 3000 were converted the Apostle did not charge them to take heed that all their Infant● that they had or any should have there after should forthwith be Sprinkled for● asmuch as their Parents Faith gave them Right to Baptism That also it migh● never be heard that any Persons Adult ha●● been Baptized whose Parents were Baptized long before But if no Persons but Adult were Baptized we can hear of no other As for Holiness the Children have i● though in respect of Salvation they are never the better for it As for Infants Baptism we tell you though the Gospel be silent in it and La● People cannot find it there we can fet●● it from far rather than the Children sha●● go without it though we cannot make o●● what they are the better for it Wha● we cannot find of the Institution in New we have found in the Old Law And 〈◊〉 Philosophically we prove that round about is the nearest way home Thus with Rombusian Elocution Language-fustian have done Sir Though I as much slight and con●temn the principle of Pedobaptism 〈◊〉 your Self does that of the Anabaptists● vulgarly so call'd though wrongfully yet I must tell you that I have as grea● respect and veneration for the Persons ●nd Piety of the Men of that perswasion ●s I have for those of my own and doubt ●s little of their Integrity The coming ●nto the World and so into the Church ●nd finding it the general opinion and ●ractice of the Learned and others in●●much that it was both a matter of ●ame and danger to oppose what they ●und and to maintain a Doctrine that ●eemed new both pious and impious bent ●●eir wits to aggregate Reasons why they ●ould keep what they had got and the ●rther off the