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
A88693	Suspension reviewed, stated, cleered and setled upon plain scripture-proof. Agreeable to the former and late constitutions of the Protestant Church of England and other reformed churches. Wherein (defending a private sheet occasionally written by the author upon this subject, against a publique pretended refutation of the same, by Mr W. in his book, entituled, Suspension discussed.) Many important points are handled; sundry whereof are shortly mentioned in the following page. Together with a discourse concering private baptisme, inserted in the epistle dedicatory. / By Samuel Langley, R.S. in the county palatine of Chester.	Langley, Samuel, d. 1694.	1658 (1658)	Wing L405; Thomason E1823_2; ESTC R209804	201,826	263

peices of letters But the Hebrew phrase here used answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Becol leb which is ordinarily if not constantly applyed to the doing of a thing affectionatly unfeinedly willingly c. Deut. 13.13 That he may try you whether ye love the Lord with all your heart and soul The latine Interpretation of the Arabick version in our London Bibles saith 〈◊〉 appareat utrum vos sitis amici sui sinceri ex cordibus et ani●●abus vestris Deut. 26.16 30.6 Josh 25.5 1 Sam. 12.20 Scrve the Lord with all your heart further explained verse 4. Serve him in truth with your whole heart So to do any thing with the whole heart is to do it willingly and sincerely and applyed to duties it denotes the doing them in a right manner as to praise the Lord with the whol heart Psal 86.12 to sweare with the whole heart 2 Chron. 15.12 To seek God with all the heart 2 Chron. 15.12 22.9 To turne to the Lord with all the heart Deut. 16.10 1 King 8.48 Jocl 2.12 To follow the Lord with all the heart 1 King 2.4 and such like Now if the phrase in the Hebrew used there do relate to the whole soul and therein especially to the will and the Greek phrase coming from thence not used in the new Testament elswhere but manifestly in this sense then according to the safe Rule of interpreting Scripture by Scripture we must take it here to denote sincere affectionate beleeving in a right or acceptable manner which was required visibly in the Eunuch as a necessary prerequisite to his Baptisme And that the rather because of the Apostles explication of beleeving with or in the heart Rom. 10.8 9 10. of an undoubted saving faith §. 8. Having thus shewed I thinke convincingly that Philips proposal of beleeving with all the heart as a condition of Baptisme did intend more then a bare historical dogmatical faith which may be and is in Divels Now I thinke it will not be bogled at That the Eunuch his profession of faith was apprehended by Philip as coming up to that demand and though the Divels often said the same or like words as the Eunuch here expresseth his faith by and wherein Peter made that glorious confession which Christ so much magnifies Math. 16.16 17 18. and on which Christ will build his Church Yet there 's no doubt Peters faith in that was more than dogmatical and what might be in Divels and the acknowledging of the then hardest Article of the Christian faith to wit that Jesus was the Christ or Messiah was a probable testimony that the men who professed this would not stick at taking him for their Saviour And therefore such assent to Christianity is spoken of in Scripture to denote that intire faith which is justifying and saving as in the Epistles of John and elswhere §. 9. Thus much for answer to one of the exceptions made against the force of our present argument The other is that Philip requires more then was necessary to his admission to baptisme as hath been before explained To this I answer There are cleare testimonies that Philip required this beleeving with all the heart as a necessary prerequisite condition of the Eunuchs admission to baptisme if we will but allow Philips and the Eunuchs words to be the Interpreters of their own minds without miserable torturing and forcing of them to abuse their Masters For 1. The Eunuch saith What hinders me to be baptized To this Question Philip answers If thou beleevest with all thine heart thou mayst Therefore in answer to the Question is implyed If thou dost not beleeve with all thy heart thou mayst not and then no more but necessaries are here required I have often enough explained this to be meant of visible beleeving with all his heart 2. The Eunuch saith Here is water what hinders me to be baptized He enquites therefore if there were nay such defect now as should so bar his being baptized as the want of water would have done if that had not been there then therefore the Eunuch enquires If there were any effectual bar now against his baptisme 3. To which Philip answers as we have heard If thou beleevest with all thy heart thou mayst viz. be baptized now there is water at hand and Philip an Evangelist no doubt Commissioned to dispence this Sacrament There 's nothing now to hinder except there should be a want of a visible sincere and hearty beleeving and that should hinder thee If this do not but rather thou by thy profession approvest thy selfe thus to beleeve thou mayst I appeal to any Judicious Reader whether this be not the genuine fairest and easiest sense of the words and how tortured strained is that the Exception puts upon them As if a man coming to one authorized to marry people should say Sir here 's a fit match for me what hinders me to be marryed and then the Commissioner should say If yee both are agreed with all your hearts yee may Is not this their appearing serious agreement signified whether they do inwardly and sincerely so agree or no the marrier looks not after the necessary prerequisite condition which being visibly wanting would hinder his attompt to marry them And if he should say as the Reverend Objector supposeth paralel to this text If ye feare the Lord ye may marry how unsutable would it be to the Question proposed by them 4. If such plaine words as these What hinders me to be baptized If thou beleevest with all thy heart thou mayst may be expounded q. d. To that Question of thine What hinders me to be baptized I answer Though thou do not visibly beleeve sincerely thou mayst I know not what security we shall have for the sense of almost any Scripture especially where no absurdity forceth us to depart from the manifest genuine usuall proper sense of the words I shall leave it to the Readers serious thoughts whether I have not proved that Philip required a visible beleeving with all the heart or justifying faith as the necessary condition of the Eunuchs admission to Baptisme and then it follows that a persons beleeving in respect of such a faith as connotes visible obedience to the Gospel is the Rule of admission of the adult to Baptisme and by consequence of such only to the Lords Supper as are visibly so qualified One thing more I shall observe before I pass this viz. that the Eunuchs Question was as seemes directly and primarily an enquiry upon what termes Philip would baptize him and so refers to his right to baptisme in soro ecclesiae and therefore I have interpreted the beleeving with all the heart in Philips answer to be meant of a visibly sincere beleeving according to the Rules Philip was to judge by who were to be treated as sincere beleevers And to refer it to the forum Dei as distinguished from the sorum ecclesiae is

this was The perusal of this phrase may be otherwayes useful which hath invited me to this strict consideration of it At present this use is to be made hereof that when we speak of private Baptisme in private houses it is not to be understood according to the sense of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it s used Act. 20.20 though it seeme there to be according to our translation opposed to publiquely But as publique baptisme is that which is now performed in the publique place where publique ordinances are usually administred the accustomed signes being given for the assembling of the Congregation there at such time when it is to be celebrated so private baptisme on the contrary is that which is done either in the place of publique Assembly when no publique notice is duly given for the Congregation to resort thither or in a private house where although many are present yet it is not free or at least its generally supposed it would not be civil for any Christian that will though uninvited to come to the ordinance of Baptisme there administred Now that we may better discern what is incumbent upon us in reference to this circumstance of administring Baptisme we shall peruse Scripture instances and see what direction they may afford us herein in these following Theses Thesis 1. The Baptisme of John was not privately administred according to the senses of private before mentioned Matth. 3.5 6. Then went out unto him viz. to the wilderness of Judea Hierusalem and all Judea and all the region round about Jordan and were baptized of him in Jordan confessing their sins So saith Mark 1.5 And there went out unto him all the land of Judea and they of Hierusalem and were all baptized of him in the river Jordan confessing their sins And v. 7. And he preached saying there cometh one after me mightier then I c. Ver. 8. I indeed baptize you with water but he with the holy Ghost Luke saith Ch 3. ver 2 3. The word of God came to John in the wilderness And he came into all the Country round about Jordan preaching the Baptism of repentance for the remission of sins And v. 7. Then saith he to the multitude which Matthew saith he said to the Pharisees and Sadduces that came forth to be baptized of him Mat 3.7 O generation of Vipers who hath warned you to flee from the wrath to come It s related Joh. 1.25 28. They asked him why baptizest thou if thou be not that Christ nor Elias neither that Prophet John answered I baptize you with water c. These things were done in Bethabara beyond Jordan where John was baptizing c. From this harmony we may observe 1. That he baptized where he preached ordinarily and as openly 2. That multitudes came to him to be baptized to whom he preached expostulating with them and they confessed their sins when probably before they were baptized Now this was not confession before John alone as our Divines shew against the Papists who would hence inferre auricular confession but it rather was an open renouncing of former wickednesse as those did Act. 19.18 19. who being converted to the christian faith confessed shewed their deeds and some brought their books of curious arts and burned them before all men There is no other passage concerning Johns Baptisme which seemes to intimate privacy or that it was not done according to the tenor of the former Scriptures but rather comply therewith Luk. 3.12 Mark 11.30 Joh. 3.23 4.1 Luk. 7.29 Act. 1.21 22. Act. 10.37 Peter in this last Scripture speaking of the Gospel saith it was that word which you know was published throughout all Judea began from Galilee after the Baptisme which John preached Which phrase further cleeres it to us that John first preached to the people concerning the nature use of his baptisme before he baptized them which hints his baptisme as publique as his preaching There is only one instance more to be considered concerning Johns Baptisme that is his baptizing Christ Mat. 3.13 Mark 1.9 In this 1. there 's nothing against the publiqueness of it and therefore it may fairly be supposed to be administred as publiquely as in the former Instances 2. Yea there 's probable proof of the publiqueness of it For 1. Christ was pleased to come to John at Jordan Mat. 3.13 at which place John was preaching to and baptizing the multitudes spoken of in ver 5 6. of that same chap. Christ did not send for John to some private place as some now would have Ministers come to their houses and Luk. 3.21 relates Christs the peoples baptism as done together 2. At this time Christ was to be solemnly inaugurated unto the manifestation of his office as our Divines say and that declared by a voice from heaven Now it was of infinite concernment and use that his baptisme should be publique and that there should be many witnesses thereof whereby also it might publiquely appeare that Christ approved of Johns Baptism that by his example others might be moved to submit thereunto 2 The baptisme administred by Christs disciples before Christs death seemes rather to have been publique as their preaching was then private Job 3.22 After these things came Jesus his disciples into the land of Judea and there he tarried with them and baptized although Jesus baptized not but his disciples Ch. 4.2 whereupon Ch. 3.26 Johns disciples tell John of it that Jesus baptizeth and all men come unto him 3 The examples after Christs ascension are divided some administred in publique some privately and one doubtfull to which sort it is to be referred I shall begin with the publique We have a notable example of publique baptisme Act. 2.41 when the same day that they had heard Peters Sermon and probably of other Apostles there were added 3000 souls who were baptized Act 8.12 When they viz. of Samaria beleeved Philip preaching the things concerning the kingdome of God and the name of Jesus Christ they were baptized both men and women Here baptizing was as publique as preaching Now the preaching was publique where all had free admission ver 5 6. At this same time one is particularly mentioned ver 13. Simon who beleeved Philips preaching and miracles as the former persons did and was baptized at the same time so Act. 18.8 Another example occurres Act. 10.44 47 48. in like manner described That 's a notable one Act. 16.13 14. On the Sabbath saith the text we went out of the City by a river side and we sate down and spake to the women which resorted thither and v. 14 15. Lydia was there converted and its probable baptized and her houshold For after she her houshold was baptized she invited the Apostles home to her private house ver 15. Now if it had been the use to baptize ordinarily in private its likely she would have invited them to her house before that she and her houshold might there have

to the Lords Supper yet he grants if I understand him that what faith was the condition of applying Baptisme is the condition of admitting to the Communion which is all I require And therefore the visible want of that faith is a bar to his receiving which would be a bar to the baptisme of the adult §. 4. It now remaines that I prove the Minor which was this Unbeleevers by notorious disobedience to the Gospel do visibly want that faith which is necessarily required to be visibly present in them who may be lawfully admitted to Baptisme and the truth of it is thus made out If it were a visibly actuall justifying and saving faith which was necessarily reqired in Scripture as the condition of persons adult their admission to Baptisme then the last recited minor proposition is true But the Antecedent is evident therefore the Consequent must be granted I suspect not that any will deny the consequence my work will lye in demonstrating the Antecedent the which I shall thus endeavour 1. Such a visible faith as is joyned with a true and saving visible repentance is an actual justifying faith visibly But the Apostles so required such a visible faith as is joyned with a true and saving visible repentance Therefore they required a visibly actual justifying faith necessarily as the condition of admission to Baptisme Acts 2.38 Repent and be baptized for the remission of sins that was the condition Peter tendred to them and that it was visibly closed with by them is manifest upon which they were baptized ver 41. Then they who gladly received his word especially the doctrine of repentance he had preached to them for their crucifying Christ and of faith in Christ as the true Messias were baptized Here is the application of Baptisme to them upon that condition supposed to be visibly performed by them which therefore excludes them who close not visibly with this condition If any say as it s usually said who can know a sincere beleever Let them say how Peter could tell who repented yea and not only who received the word but gladly received it such as visibly did so he must take for such or deal with as such who can honour a godly man to love him or who repents to forgive him Those who are such apparently must be treated as such really as hath been before said §. 5. 2. That which Philip required in the Eunuch as a necessary prerequisite for his admission to baptisme is the necessary condition of persons adult their admission to Baptisme But a visibly actual justifying faith was required by Philip to be in the Eunuch as a necessary prerequisite for his admission to Baptisme see Acts 8. where an express account is given us of the baptismal termes ver 35 36. Philip preached unto him Jesus and as they went on their way they came to a certain water And the Eunach said See here is water what doth hinder me to be baptized And Philip said If thou beleevest with all thy heart thou maist And he answered and said I beleeve that Jesus Christ is the Son of God and so he baptized him A reverend Divine hath objected two things 1. that Philip required more then was necessary to Baptisme As we require all graces to be acted in Communicants though yet we cannot deny them for coming short in some things they-ought to do And saith he we require in persons to be marryed that they give up themselves to the Lord and marry in the Lord yet cannot deny marriage to them for want of saving grace And 2. that the Eunuchs answer in which Philip acquiesced shews it was but a dogmatical saith which might be short of justifying §. 6. To these I answer 1. joyntly That one of them destroys the other For if it were only dogmatical faith the same Divine pleads that that is necessary for admission to Baptisme And then Philip required not accessories besides necessaries of necessity therefore he must renounce one of his exceptions before he can rationally pitch upon the other positively Yet 2. I shall answer severally to them And first of the latter Exc. 1. If thou beleeve with all thy heart i. e. visibly professest so to do the heart was not searched into by Philip The meaning of this should be according to this grave Divine in one of his exceptions q. d. if thou beleeve with all thy understanding with whole assent as he explicating himselfe saith the Divels do beleeve really upon cleere convictions I shall consider the like phrase used elswhere whereby we may most certainly discerne whether it is to have that sense or no. Math. 22.37 Thou shalt love the Lord with all thy heart and all thy soul and all thy mind which is interpreted and must needs be so with the will aftections and understanding Here the whole heart denotes the whol will distinguished from the whole understanding The same we have Mark 12.30 Love the Lord with all thy heart with all thy soul with all thy mind and with all thy strength This last clause being added to what was in Matthew denoting the outward endeavours in testification and as a fruit of the inward bent and energy of the whol inward man denoted by the three former Here then againe the phrase with all thy heart denotes with all thy will and distinguished from the phrase with all thy mind denoting with all thy understanding So also vers 33. the same phrase is in like manner used for the whole will only in that verse there 's some alteration of the order before used in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that is all one as to my present purpose for which the text is quoted In the same signification is the phrase with all the heart repeated Luke 10.27 And these are all the places I take it where the phrase is used in the new Testament do a thing with all the heart besides the text under consideration Therefore sure it must be taken so here unlesse there be some manifest Reason in the context to withdraw it from its usuall and alwayes elswhere used signification which is not produced nor I beleeve can be §. 7. Besides If we look back to the original of the old Testament from whence this phrase in the new Testament is fetched It will further appear that to beleeve with the whole heart is most fitly interpreted of beleeving sincerely and affectionatly The text the Gospel refers to is Deut. 6.5 In vers 4. Heare O Israel c. Ajin the last letter of the first word and Daleth the last letter of the last word in the verse are extraordinary great letters in the Hebrew to cause heed and attention to the Commandement following which is that called in the Gospel the great Commandement as noted by its great letters and thence by the way most fitly Christ represents the less Commandements in the esteem of the Jewes by pricks or tittles least