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
B20526	The font-guard routed, or, A brief answer to a book written by Thomas Hall superscribed with this title, The font guarded with 20 arguments therein endeavouring to prove the lawfulness of infant baptism wherein his arguments are examined and being weighed in the ballance of the sanctuary are found too light : the most considerble of Mr. Baxters arguments for infant-baptism being produced by Tho. Hall are here answered likewise / written by Tho. Collier ; to which is added A word of reply to Tho. Halls word to Collier and another to John Feriby's [ap]pendix called The pulpit-guard relieved ; with An answer to Richard Sanders's pretended Balm to heal religious wounds, in answer to The pulpit-guard routed : with an humble representation of some few proposals to the honorable committee appointed by the Parliament for propagation of the Gospel.	Collier, Thomas, fl. 1691.	1652 (1652)	Wing C5285; ESTC R5188	90,512	112

〈◊〉 to plunge over head and ears is another c. Answ It s one and the same for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to dip as your self confess pag. 113. though not only to dip you say the Primitive word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath four severall significations 1. To drownd plunge or overwhelm 2. To dye or dip 3. To moysten or make wet 4. To wash or cleanse Note 1. It doth not by your own confession signifie to sprinkle you have said enough to satisfie any that desireth satisfaction in this particular that your Practise of sprinkling is not according to the Scripture and in truth sprinkling is another word and another thing then Baptizing Rantizo is the Greek word for sprinkling and Baptizo from Bapto is the Greek word for Baptizing take it in which of these four you please neither of them is to sprinkle but in dipping either of all the four is fulfilled if dipped then wet then washed then drowned or plunged so that dipping is nothing short of Baptizing for the word signifieth it it s nothing beyond Baptism for it is but a plunging a wetting or washing of the whole man so that take in all the significations of that word Baptizo dipping answers them all but sprinkling answers neither and in deed and truth is not baptizing but another thing and that which Christ never commanded Sprinkling a little water in the face is not a dipping or plunging it is not a wetting or washing the whole man and in no case answers the command of Christ But for the clearing of this particular I shall give these four grounds to confirm dipping to be the true baptizing and not sprinkling 1. From the signification of the word as hath been already minded it is the conclusion of all the Masters of the Greek Tongue in the Greek Lexicons that the first and most native and proper signification of Baptizo is to dip or plunge into or under water and this your self confesse that 1. It signifieth to drown plunge overwhelm die or dip this Mr. Lee in his Critica Sacra on the word and Passor with divers others affirms whom I suppose you conclude were Masters of the Greek Tongue and this likewise Doctor Featly in his Dipper Dipt confesseth and this I finde that the word Baptizo is never rendred in the New-Testament to sprinkle nor Rantizo to Baptize therefore do no longer wrest the truth contrary to your own knowledge but be still and know that God is God 2. From the Practise of the Servants of the Lord in the Primitive times who best knew the minde of Christ 1. John who was the Messenger of Christ Mal. 3. 1. Baptized and he baptized in Jordan Mat. 3 6. And he baptized Christ himself in Jordan ver 16. with Mark 1. 9. and he came up out of the water What need Christ and John go down into the water if sprinkling would do the deed And the Text saith Mat. 3. 13. That Jesus cometh to John to be baptized that is upon Mr. Hales one account to be plunged dipped wet or washed not sprinkled and being dip'd he was both wet and washed And Joh. 3. 23. its said That John was baptizing not sprinkling in Enon neer Salim because there was much water there If sprinkling had been the thing required no need of much water To this you say 1. Water was scarce in those hot Countries that infers not a stripping naked and plunging of all that were Baptized but only the conveniency of baptizing a multitude c. Answ 1. Do you know or have you heard of any such hot Country where there could not be water had enough to sprinkle many thousands if need require 2. Was Canaan such a Country as that water was scarce in it being the promised fruitfull Land in the whole world a type of the Heavenly Canaan where were Wells digged Deut. 6. 11. Neh. 9. 25. and Rivers in abundance or else the Type holds not correspondence to the Antitype Ezek. 34. 13 Is 12. 3. Therefore for shame talk no more of a dry and hot Country it being a Land of Rivers and Wells digged c. So that if a little water would have done it as a little would have sprinkled thousands they needed not to have been baptized in Enon so the word is not at but in Enon and so these several places translated with water Mat. 3. 11. Mark 1. 8. Luk. 3. 6. Iohn 1. 26. Act. 1. 5. in the Greek it is rendred in every one of them in water although you seem to hold forth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth with yet the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in and is so understood and rendred twenty times in the New Testament against once with that being the proper signification of the word and most sutable to the Practise of the Apostles and servants of the Lord. Compare the former Scriptures with Act 8. 38. and its clear they baptized in the water not because of the scarcity of water as you pretend but because there was much water without which that Ordinance of dipping could not be administred As for your Font-sprinkling there is not the least shadow of any ground for it in the Scripture and whereas you say not a stripping naked c. the Scripture mentions no such thing neither is it our Practise nor yours neither Do you use to strip naked when you sprinkle neither do we when we baptize c. 2. You say Suppose the Apostles did dip those whom they baptized yet 't will not follow therefore that we must do so too because t is only an example without a precept and so doth not binde us c. Answ 1. There was the precept both to them and us 2. they knew the will of him who gave the precept and walked according to it and we by their president know what the precept was and so it s a precept to us as well as them They lived in Judea in hot climates where was no danger of dipping c. Answ 1. And was there one way for them in Judea and another for us in England prove that by Scripture when you write next 2. Was their Country so much hotter then ours had they not Winter and Summer heat and cold frost and snow as we have Ioh. 10. 22. Psal 74. 17. Ier. 36. 22. Psal 148. 8. Therefore give off this for shame likewise Say no more their Country was hot and ours cold You say The danger of dipping in our cold Country is that many in our dayes have dyed If you intend the dipping of Believers you speak a horrid untruth I am confident that never one perished in that way But secondly if you minde dipping of Infants I know none are dipped 2. If any be no wonder if they perish being done out of Gods way having no warrant from him You confess Mr. Perkins approves of dipping in hot Countries and in men of years but denies the use of

adde and their Children It seems you have either forgotten or else you fear not that curse denounced against him that addeth to or diminisheth from the words of this Book The reason you render is Because the promise is to you and to your children Is not was and is now vanished Ans That Promise you so much plead for which is but one and the same you have so often reiterated already is vanished away and the children of Israel are out of the Land of Canaan c. and we are under another a better Covenant a new Covenant c. Jer. 3. 31. Heb 8. established upon better promises That promise was the Land of Canaan ours is the true promise of the Spiritual Land they had the Land of Canaan promised and it was made good while they kept Covenant with God we have the Spiritual Land promised and that is made good to all the Spiritual seed And this is the promise here intended and it is limited to all that the Lord our God shall call 1. The promise here related is intended only to called ones and it is a restriction to all the several terms before As many of you as the Lord shall call Of your children as the Lord shall call Of them afar off viz. Gentiles as the Lord shall call For the truth is that there is no promise in the Gospel but to called ones See this cleer Joel 2. 32. the Scripture to which this in the Acts relates In mount Sion and in Jerusalem shall be deliverance as the Lord hath said and in the remnant whom the Lord she ll call It s the very same with Act. 2. 39. and note 1. The Call is not as you plead universal but to a remnant and those who are thus called shall be delivered saved This dashes to peeces your assertions throughout your Argument they are the called ones and they only to whom the promise belongs for the promises are all centered in Christ and given forth to the called ones not those who are outwardly called but effectually and savingly called Heb. 9. 15. Christ is said to be a Mediator of a better Testament but you will have the same so deny Christ to be come in the flesh That by means of death for the redemption of the transgressions under the first Testament Christ died to deliver his people from the transgressions under the first Covenant that so they which are called might receive the promise of eternal inheritance Here is the promise the eternal inheritance the persons to whom they that are called not infants the natural seed but the spiritual the same mentioned Rom 8. 30. Whom he predestinated them he called c. and to them and them only the promise belongs This I doubt not but it will be enough to the judicious Reader to discover the vanity and emptiness of all you say to this sixth argument For children are not taken literally any otherwise then as called of the Lord. For the Jews crucifying Christ and wishing his blood to be upon them and their children the Gentiles having a hand in it too they mocked him c. they being pricked in their hearts at Peters Sermon the Apostle applieth a suitable medicine to their wounded consciences he doth not tell them of an outward promise a Land of Canaan an outward federal holiness for themselves children which they might have and yet be damned at last No no but a spiritual promise that might reach their souls in such a condition therefore in substance he saith Notwithstanding you have had a hand in crucifying the Lord Jesus the promise of the spirit of grace and of remission is to you as many of you as the Lord shall call and notwithstanding you have by your deprecations drawn guilt upon your children yet the promise is to them as many of them as the Lord shall call and notwithstanding the Gentiles have joyned with you in it yet the promise is to them to as many as the Lord our God shall call And this is the sense and truth of this Scripture and I do affirm that there is no Gospel-promise made to any but the called of God and all others that get into the Gospel-profession not being of the true spiritual seed God will judge them in his time And it is evident there were none baptized but those that gladly received his word v. 41. The seventh Argument à probabili pag. 40. From Apostolical practise which is in the nature of a Gospel-injunction to us We read of divers families that they baptized as Cornelius with his houshold Act. 10. 47 48. compared with 11. 14. Lydia with her houshold Act. 16. 15. the Jailor and his Act. 16 31 32. Crispus and all his house Act. 18. 8 and the houshold of Stephanus 1 Cor. 1. 16. Your Argument is this If the Apostles baptized whole housholds then Children which are an integral part of the houshold were baptized also But the Apostles baptized whole housholds Ergo. The Minor you say none will deny the Major you will prove Generals you say include particulars the word houshold is a large word and includes all old and young men women and children c. But stay a little are there any Children mentioned if not you have but probability at best and I querie whether probability be a sufficient ground to warrant a practise contradicting a positive command You say pag. 41. Many things were done that are not mentioned in Scripture that Christ and his Apostles did many things that are not written Joh. 20. ult I answer 1. If it had been done yet not being written silent authority proves nothing All you can say is but that it might be done not that it was done because it is not written 2. To look after things not written to contradict and make null things that are written take heed of that Thomas if your name sake the Collier should have laid down such a Principle you would have said somewhat to it But I pass it by a word to the wise is enough But I shall rather come to discover the grounds of your Probabilities from those families The first is in Act. 10. 47 48. Cornelius and his houshold they were first such as heard the word therefore not Infants v. 33. Now therefore are we all here present before God to hear all things that are commanded thee of God Secondly v. 44. The Holy Ghost fell on all them that heard the word Thirdly they were those and only those that were baptized which heard the word and had received the holy Spirit ver 47. Can any forbid water that these should not be baptized which have received the holy Spirit as well as we And he commanded them viz that had heard and received the Spirit as well as they to be baptized Where are your Infants now and where is your probability for your practise Blame me not if I undermine you for I am a Collier and must dig up the blackness that truth may appear