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	jesus_n	john_n	3,386	5	6.8394	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60241	A critical history of the text of the New Testament wherein is firmly establish'd the truth of those acts on which the foundation of Christian religion is laid / by Richard Simon, Priest.; Histoire critique du texte du Nouveau Testament	Simon, Richard, 1638-1712.	1689 (1689)	Wing S3798; ESTC R15045	377,056	380

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Haer. 30. n. 17. boasted of this Name giving it out that they were poor in imitation of the Apostles the custom being in those times to sell their Goods and to lay them at their Feet This Name degenerated afterwards into that of a Sect which was a Branch of the Nazarenes and held certain particular Opinions but in the rest they agreed with them in the same Foundation of Religion as to every thing that concerned the Old Law which they kept equally with Christianity S. Epiphanius in the mean time will have it that there hath certainly been a Man called Ebion from whom the Ebionites took their original who lived at the same time with the Nazarenes and Cerinthians It may well be that this Father and all the others who have thought that there was indeed a Man named Ebion Author of the Sect of the Ebionites have had no better grounds whereon to establish this Ebion than a certain Spanish Historian who hath written the History of the Popes in his Language hath had in like manner to invent a Man called Hugo a Sacramentarian Arch-Heretick Hugo Haeresiarcha Sacramentarius (e) Hugo de quien se llaman los herejes de Francia Hugonotes Illescas lib. 6. de la Hist Pontif. fol. 453. from whom the Hereticks of France have been named Hugonots The same S. Epiphanius more exactly describes the original of these Sectaries whose beginning and first appearance he dates after the destruction of Jerusalem and at that time when the Primitive Christians that were called Nazarenes and were lately departed from this City came to dwell at Pella in the Province of Decapolis It appears from thence that the Ebionites are only an Off-spring of the ancient Nazarenes having nevertheless corrupted the purity and simplicity of the Faith of these primitive Christians Therefore they revised the original Hebrew of S. Matthew to make it more conformable to their Opinions It will not be amiss here to produce some Fragments of their Gospel which Epiphanius hath transmitted to us In the first place he saith in general (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epiph. Haer. 30. n. 13. that the Gospel of the Ebionites was not entire but corrupted and mutilated They had taken out of it the Genealogy of Jesus Christ and all that follows to Chapter 3. of S. Matthew (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. ibid. beginning their Gospel with these words It came to pass in the days of Herod the King of Judaea that John came baptizing the baptism of repentance in the river Jordan who was said to be of the race of Aaron the priest the son of Zacharias and Elizabeth and all people came unto him The Baptism of our Saviour by S. John was related after this manner in the Gospel of the Ebionites (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evang. Ebion apud Epiph. ibid. After the people had been baptised Jesus came also and was baptised by John and as he ascended out of the water the Heavens were opened and he saw the Holy Spirit of God in the form of a Dove which descended and came towards him and a voice was heard from heaven saying thou art my beloved son in thee have I been well pleased And continuing (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evang. Ebion ibid. This day have I begotten thee and immediately a great light shone about the place and John having seen it saith unto him who art thou Lord And again a voice from heaven said unto him this is my beloved son in whom I have been well pleased and then John falling down before him said I pray thee Lord baptise thou me but he forbad him saying suffer it to be so for thus it becometh all things to be fulfilled We may judge by that which we have now produced of the Gospel of the Ebionites that the order of the words was not altogether the same as in our Copies and that there were besides some Alterations and Additions There is another Passage at the beginning of the Gospel from whence we may be able to take a better estimate thereof (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evang Ebion apud Epiph. ibid. There was a certain man Jesus by name of about thirty years of age who hath chosen us and being come to Caphernaum he entred into the house of Simon sirnamed Peter and opening his mouth he said When I passed along the lake of Tiberias I chose John and James the sons of Zebedee and Simon and Andrew and Thaddeus and Simon Zelotes and Judas Iscariot and I called thee Matthew sitting at the receit of custom and thou hast followed me I will then that you be twelve Apostles for a testimony unto Israel And John was baptising and the Pharisees came unto him and were baptised and all Jerusalem and John had his raiment os camels hair and a leathern girdle about his loins and his food was wild honey that had the taste of Manna as a cake dipt in oil S. Epiphanius here reproves the Ebionites for having corrupted the Gospel of S. Matthew in reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this alteration could have happened only in the Greek and not in their Hebrew or Syriack Copy wherein there is no such resemblance of words They must either have a particular Greek Translation which they had made for their own use or they must have adjusted ours to their Text. Furthermore these Sectaries were different from the Nazarenes with respect to the Holy Scriptures for whereas these received as hath been already observed all the Old Testament as it was in the Canon of the Jews the Ebionites on the contrary rejected all the Prophets They abhorred the Names of David Solomon Isaiah Jeremiah Daniel and Ezechiel they only adhered to the Pentateuch and they did not much regard that neither (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebion apud Epiph. ibid. n. 18. What use said they can there be made of the Law after the coming of the Gospel And when they were asked why they had a veneration for Moses Abraham and the other ancient Patriarchs they answered That they therein followed the example of Jesus Christ It is probable that the Ebionites who received no other but the five Books of Moses and only considered Joshua in quality of his Successor were descended from some Samaritans who embraced Christianity in imitation of the Nazarenes Epiph. ib. n. 1. Thus Epiphanius hath observed that Ebion was infected with the Superstitions of the Samaritans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereas they both retain the Old Law with the Gospel the Ebionites do only keep the Books of Moses because the Samaritans have never received any but these five Books as Canonical But the Nazarenes who passed from Judaism to the Christian Religion continued to read the whole Old Testament as they read it before in their Synagogues S. Epiphanius hath further remarked that these Ebionites

Bez. Ann. in Matth. believed that they were taken out of St. John and inserted in this place of St. Matthew Nevertheless we read these words in our Vulgar and they are likewise put in the Text of St. Matthew which was Printed with St. Jerom's Commentary But if we examin the manner how he does express himself in that Commentary we shall easily judge that he has not added them in his Edition Indeed the Divines of Louvain have marked 15 Latin Manuscripts in the Margin of their Edition of the New Testament where they did not read them In the same Chapter v. 49. this verse is not in a Manuscript cited in the sixth Tome of the Polyglott of England At the end of the same verse after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rob. Stephen did in two of his Manuscripts read this Addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But another taking a Spear pierced his Side and there came forth blood and water Luke of Bruges does observe that these words are not St. Matthew's but that they were taken out of St. John Chap. 19. v. 34. In the 64 verse of the same Chapter we do not read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by night in three of Colbert's in the Cambridge Copy in the Alexandrine in two of Rob. Stephen's Manuscripts nor in the Marquess of Veles's Neither has St. Jerom expressed these words in his new Edition Chap. 28. v. 2. we do not read these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the door in the Cambridge Copy nor in the Marquess of Veles's St. Jerom seeing he found them not in the Ancient Vulgar has not put them in his new Edition but they are extant in all the other Manuscripts We do likewise read after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two Colbert's and many other Manuscripts Cod. MS. Colb n. 2467. 4078. which are marked in the sixth Tome of the Polyglott of England 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sepulcher ver 7. of the same Chap. we do not read in the Cambridge Copy nor in the Marquess of Veles these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the dead whence they were in all probability taken away as superfluous Neither has St. Jerome expressed them in his Edition But they are extant in all other Greek Copies It would be to no purpose to run through the other Books of the New Testament for marking the various readings thereof or at least the Principal amongst them Those we have already produced are sufficient to shew that they were not exempted from such changes as length of time and the errors of Transcribers do bring (y) Totum hoc membrum cum Prophetae testimonio in nullis vetustis codicibus reperimus neque legitur in Syrâ interpretatione Adjectum proculdubio ex Joann 19.24 Bez. ibid. v. 35. into Books I have in this Collection rather kept to the Manuscripts of Monsieur Colbert's Library than to the King 's because as I suppose there have been none of the former as yet published I shall handle more at large those different Readings of the Copies of the New Testament in the Second Part of this Work where I shall particularly examine our Latin Edition and the ancient Versions of the Oriental Churches by comparing them with the Greek Copies whence they were taken I have likewise beforehand spoken somewhat of the Method which S. Jerom took in reforming the Ancient Vulgar by the best Greek Copies of his time CHAP. XXXIII Of the Order of the Greek Manuscript Copies of the New Testament The Verses Chapters and other Marks of Distinction of those Copies The Canons which Eusebius added to the Gospels and the Use of those Canons THE most ancient Greek Copies of the New Testament are written without any distinction not only of Chapters and Verses but also of Words so that we may apply to those Copies that which was said elsewhere of the Books of the Old Testament that they only make one Pasuk or Verse from their several beginnings They did not then know what it was to mark with Points Comma's and other Distinctions which have been afterwards inserted in Books to make the reading more easie and distinct We shall further observe that even since Distinctions of this nature have been in use the most part of Transcribers did neglect them as well as the Accents in the ancient Greek Manuscripts And therefore it is very rare to find such Marks of Distinction in the Greek Copies for above these thousand years past The Copy of S. Paul's Epistles which is in the Royal Library and that of the Benedictins of the Abbey of S. Germain are also written without any distinction of Points and other Stops and altho the Words are accented there it seems that the Accents were added in the King's Copy seeing they are not of the same Hand with the Body of the Book This does not hinder but that Accents and Points or Marks of Distinction are much more ancient than these two Manuscripts But the Transcribers did commonly neglect them There were none but very curious and very exact persons who took care to add them to their Copies Georgius Syncellus (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Georg. Syncel Chronol p. 203. makes mention of a Greek Copy of the Bible that was written before this great Accuracy where the Accents and Points were placed He says that that Copy was brought to him from the Library of Cesarea in Cappadocia and that he perceived by the Inscription of the Book that it had been transcribed from an ancient Copy which had been corrected by the great S. Basil There are also Manuscript Hebrew Copies which have been copied by the Jews It is very rare to find the Points Vowels and the Accents to have been noted therein for sive or six hundred years past This only happens in the most exact Books yet there are some Works extant above four hundred years where there is mention made of those Points and Accents which were in use at that time in their Copies The most ancient Church Writers do likewise in their Works speak of all those Marks of Dictinction which are at present in the Greek Copies of the New Testament We read there of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Section and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chapter They sometimes observe the places where the Points ought to be marked to remove the ambiguity of a Discourse especially when the Hereticks do observe a different Punctation But after all it must be avowed that there has been nothing determined to the purpose upon this matter Every one did most commonly according to his prejudices mark that sort of Distinctions which depended on the Transcribers and the Expositors of the Scripture And therefore Petavius after having observed what S. Epiphanius and some other ancient Doctors of the Church have brought against some Hereticks about the manner of pointing the third Verse of the first Chapter of the Gospel according to S. John does add (b) Existimo