Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	catholic_n	church_n	visible_a	3,605	5	9.5506	5	true

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

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

3.6 They were baptized confessing their Sins Secondly That Salvation dependeth o● Faith not of Baptism it may appear John 5.24 He that believeth is passed from death to life he that believeth shall be saved● and it followeth in this place h● that will not believe shall be damned He saith not he that will not be baptized Baptism is joined notwithstanding to Belief that no Man should neglect o● despise the Ordinance of God Willet Symptis Papismi pag. 463. Acts 10.47 The Holy Ghost went before and then Baptism followed the thing signified appeared first and then th● Sign or Seal was added Can any forbid water saith St. Peter that these should m● be baptized which have received the Holy Ghost as well as we Willet quotes Augustine Per fidem renascimur in baptismate By Faith we are bon● again in baptism It is then the proper Act o● Faith to regenerate us not of Baptism● the Use and End whereof is to strengthen and increase our Faith If so Faith must be before Baptism or how can it be a● Instrument to increase it Willet pag. 492. That Infants neither have Faith in themselves nor yet are profited or furthered to their Salvation by the Faith of others it is thus proved 1. St. Paul saith Faith cometh by Hearing and Hearing by the Word of God Rom. 10.17 But Infants can neither hear nor understand the Word of God Ergo no Faith is wrought in them 2. There is no habitual or potential Faith that pleaseth God but the Justifying Faith is always actual working by love Gal. 5.6 Ergo Children have either no Faith or it must needs be an actual or working Faith 3. Infants are not justified nor relieved or helped forward towards their Salvation by the Faith of their Parents or God-fathers when they are baptized For the Scripture saith The just shall live by Faith Rom. 1.17 that is by his own Faith not the Faith of another before God they are no more helped by the Confession of anothers Mouth than by the Belief of anothers Heart Wherefore it is not either the Faith of the Parents or the Confession of the Witnesses that supplieth the lack of both in Infants Vrsinus pag. 414. Teach all c. baptizing them that is all who by your doctrine come unto me and are made my Disciples The Order here is to be noted and observed He willeth first that they be taught and after that they be baptized For he speaketh of Men of Years which should be converted unto the Faith and Gospel of Christ Wherefore he will not have the Sacraments to be dumb but signifyeth that the Word ought to go before and then the Sacraments to follow Very true thus far This is Gospel But I will give something more of his own Opinion and what is also in common with other Pedobaptists which is this And among them are numbred the Infants also of such as come unto Christ or are Christ's Disciples For their Infants also are Disciples as being born in the School of Christ For to be born in the Church serveth to the Infants instead of their Profession There 's his ipse dixit for that and not one Word o● God for it But I doubt not but that he has a Friend to stand by him in it See him further The Use of the Sacrament without Faith doth not save therefore with Faith it doth save The want of the Sacrament doth not condemn Yet so as that want of the Sacrament be without contempt For not the want but the contempt of the Sacraments condemn as which cannot possibly be where Faith is This last Paragraph is sufficiently witnessed to by Calvin and other Authors See Calvin concerning Infants in Covenant Shewing that their Salvation is undoubted and independant of Baptism or any other Helps or Accessions if it should happen that they pass out of this Life antequam aqua mergi datum fuerit before they are baptized or dipt Instit folio 471. Now to come close to the Business it is certain that the Spiritual Part of the Promise made to Abraham was to his Spiritual Seed He spake not of Seeds as of many but of one that is Christ and if you are Christs then are you Abrahams seed and heirs according to promise What is plainer to exclude a Carnal Seed from all pretences to spiritual Priviledges The promises are to you and to your seed and to as many as the Lord shall call that is such as shall have an Essectual Call for it must be such as obey the Call Otherwise the unbelieving Jews to whom this was preached must really be Heirs and certainly possess the Kingdom of Heaven For such as are in the Everlasting Covenant shall certainly never perish but inherit Everlasting Life for whom God loves he loves to the End We are all by Nature Children of Wrath we are Children of God no other way then by Faith in Christ Jesus But whether go I Is this true Doctrine Is there not a mistake Pray what becomes of Infants who have not Faith neither capable of it Must these be lost God forbid who durst say it nay who durst think it But we are speaking of Church-members Pray what Church Is it a Visible Church or the Invisible Church of all God's Elect that Infants are born Members of If by their Birth into the World they have an Entrance into and an Existence in this invisible Church then are they certainly in the Everlasting Covenant which shall never be broken and all the Powers of Darkness shall never prevail against them to exclude them and if they dye in Infancy they are certainly safe If they live to be adult they shall certainly be made partakers of the Graces of the Covenant God will write his Law in their Hearts they shall have Faith God will be to them a God and they shall be to him a People and they will conform to his revealed Will. If they are born in and so are Members of a Visible Church I think I need not question but that you mean a Church of Christ and if so then the Question is not to be Vbi Where for it must be where the Child is born But the Question must be How an Enquirer may know that to be a Church of Christ where the Child is born This is somewhat wild If it be said the Parent is a Church-member and so being in the Church the Child coming into the World at the same time falls into the Churches Lap and is also a Church-member and under the Churches care even before Baptism and consequently must be baptized So much for the Infants Now for the Adult How can it be said that they are Members of a Church visible I mean according to the former desinition till they have made a profession of Faith and have had a formal Admission and that by Baptism If you say they are Members of the Invisible Church and so have a Right to Baptism No Person that I know of denies