Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	bread_n	lord_n	wine_n	3,679	5	7.3104	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47591	Light broke forth in Wales, expelling darkness, or, The Englishman's love to the antient Britains [sic] being an answer to a book, iutituled [sic] Children's baptism from Heaven, published in the Welsh tongue by Mr. James Owen / by Benjamin Keach.	Keach, Benjamin, 1640-1704.	1696 (1696)	Wing K75; ESTC R32436	280,965	390

But they that despise and slight the Baptism of Infants despise neither the Baptism of John nor Christ because neither John nor our blessed Saviour commanded Infants to be baptized nor did they ever baptize one Child as we read of if you can prove they did do it we will say no more but will soon baptize our Children Thus I have done with all I thought necessary to remark or take notice of that is contained in your second Chapter CHAP. III. Shewing Baptizing is Dipping not sprinkling nor pouring a little Water SIR AS to what is contain'd in the second Chapter of your Book concerning the Continuation of Christ's Baptism of Water in the Church I shall say no more to that in that we agree and are one but we differ about what Baptism of Water is you would have it to be Sprinkling which indeed is not Baptism but Rantism for that you know is the Greek Word for Sprinkling 2. As also we differ about the true and proper Subjects of it according to our Saviour's Institution and since you begin with that you call the Manner or external Form of Administration of Baptism I shall follow you herein and shall first repeat your Words and then reply Thus you begin viz. Some judg that the whole Body ought to be dipped in Water and all other ways to be unlawful Others judg say you the sprinkling of Water on the Face of him that is baptiz'd to be sufficient especially in these cold Climates for even as in the other Sacrament of the Lord's Supper there is one Mo●sel of Bread and one Spoonful of Wine sufficient for to signify the Spiritual Food that is had in Christ even so in the Sacrament of Baptism the sprinkling of a little Water on him that is baptized signifies the Virtue of the Blood of Christ as effectually as Rivers of Water I answer Certainly you cannot be ignorant of what many learned Pedo-baptists have said in Opposition to what you here speak for tho both the holy Sacraments are very significant of Christ's Sufferings and of those spiritual Benefits we receive from him yet they are of different Signification First The Sacrament of the Lord's-Supper holds forth in a lively Figure the breaking of Christ's Body and the pouring forth of his precious Blood and this indeed may as well he represented by a small quantity of Bread and Wine as by much yet a little Water will not serve in Baptism 1. Because ' ●is positively said that John was baptizing in Enon near Salim John 3. 23. because there was much Water there Certainly the Holy Ghost would not have given this as the Reason why John baptized near Enon viz. because there was much Water in that place if a little Water namely a Spoonful or two would have been sufficient or two or three Quarts It seems plainly deducible from this Text it cannot be administred with a little Water but contrariwise it doth require much Water Secondly Pray consider that as the Sacrament of the Lord's-Supper holds forth or represents symbolically the breaking of the Body of Christ and the shedding of his Blood and to that purpose it was in part instituted even so the Sacrament of Baptism holds forth in as lively Figure that our blessed Lord was dead buried and rose again and to this end this holy Ordinance was also instituted as also to shew forth our Death unto Sin and Vivification to Newness of Life as by and by shall be abundantly proved both from the holy Scriptures and a multitude of learned Men that hold Infant-Baptism therefore since a little Water cannot in this Ordinance represent Christ's Burial and Resurrection it follows directly that a little Water will not serve to baptize Persons in but that it must be administred in Rivers Ponds or places where there is much Water i. e. so much Water as that the Body may be buried or covered all over therein But to proceed you say Neither is dipping or sprinkling essential unto this Ordinance but washing with Water or putting Water on the Body for the word Baptism signifies in the Greek washing with Water as we cited say you from Heb. 9. 10. Answ I answer now you have given away your Cause at once or I am mistaken for if neither dipping nor sprinkling be essential unto this Ordinance but washing what is become of your Baptism Sir all dipping in Water is washing tho all washing is not dipping in that you hurt us not but your sprinkling is not washing If a Woman should sprinkle her foul Linen with a few drops of Water would that be deem'd a washing of them Again if Sprinkling be not essential to Baptism you have no Baptism at all take away the Body of a Tree and there is no Tree That thing can't be where the essential part of it is wanting And now that the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify dipping and such a washing as is by dipping we shall plainly shew evince and demonstrate and confirm it by such Arguments and Authors that no unprejudiced sober Person can any longer well remain doubtful about this matter and then we will examine your Objections I shall prove baptizing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not sprinkling nor pouring of Water upon the Body but dipping or plunging the Body all over in Water and that 1st From the proper literal and direct Signification of the Greek Word Baptizo and the Testimonies of Learned Men. 2dly From the Practice of Primitive Times 3dly From the Consideration of what is signified and represented in Baptism 4thly From those Typical Baptisms spoken of in the Scriptures 5thly From the nature of those Metaphorical Baptisms mentioned viz. the Baptism of the Spirit and that of Afflictions To proceed to prove the first Scapula and Stephens two as great Masters of the Greek Tongue as most we have do tell you in their Lexicons that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizo from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bapto signifies mergo immergo item tingo quod fit immergendo inficere imbuere viz. to dip plunge overwhelm put under cover over to dye in Colour which is done by plunging Grotius says it signifies to dip over Head and Ears Pasor an Immersion dipping or Submersion Vossius says it implies a washing the whole Body Mincaeus in his Dictionary saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Latin Baptismus in Dutch Doopsit or Doopen Baptismus or Baptism to dive or duck in Water and the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabal which the Septuagint or Seventy Interpreters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizo to dip This Casa●bon saith was the right of way Baptizing that Persons were plunged into the Water which the very word Baptizo sufficiently demonstrates which as it does not extend so far as to sink down to the bottom to the hurt of the Person so it is not to swim upon the Superficies of the Water Baptism ought to be

signined and that Baptism was not ordained to be a Sign or Symbol of the sprinkling Christ's Blood but of his Death Burial and Resurrection It shall God assisting be further demonstrated Now let this be considered That as in the Lord's-Supper it is such a quantity of Bread and Wine that is to be used that may represent his Body broken and his Blood shed and as that Sacrament was appointed to that very end and purpose so in like manner we also say so much Water must be used as may represent the Death Burial and Resurrection of our blessed Saviour But one Mr. Burkitt a Pedo-baptist saith in his Treatise of Infant-Baptism That in the Sacraments it is not the quantity of Elements but the Significancy of them that ought to be attended to in Circumcision saith he it was not the quantity of Flesh cut off so much as the Signification of it c. and you seem to express your self to the same purpose Answ To which I returned him this Answer viz. There must be so much Bread and Wine in the Sacrament of the Lord's-Supper that may represent Christ's Body broken and so much Wine as may in Sign as well as Signification held forth the pouring forth of Christ's precious Blood or else the End of Christ is not answered in that Sacrament and so likewise must the Burial and Resurrection of Christ be in Sign as well as our Death to Sin and rising again to Newness of Life is represented in holy Baptism Should the People of Israel in Circumcision only have cut off a little bit of the Fore-skin of the Flesh and not round quite off or only have paired off the Nails of their Childrens Fingers with a little Skin with it would that have answered the Mind of God in that Rite or they have been born with in pleading it might as well answer Circumcision in Signification But the Vanity and Sinfulness of this Assertion of Mr. Burkitt's and yours will yet be now further laid open in this Chapter only there is one thing before I proceed on that I shall add a word or two unto as touching what you say concerning those Washings that were used under the Law which are called Baptisms which you say were done by sprinkling which is not true we utterly deny any of those Washings which are called Baptisms were either sprinkling or pouring of Water on them but total dipping of their whole Body And so the Reverend Mr. Ainsworth a Man very Learned in all Jewish Rites and Ceremonies affirms on Levit. 11. 31. see his Annotat. on that Text these are his words viz. All that are unclean whether Men or Vessels are not cleansed but by dipping or baptizing in Water and wheresoever the Law speaketh of washing a Man's Flesh or washing of Clothes for Uncleanness it is not but by dipping the whole Body therein And whether they be Men or Vessels there may not be any thing between them and the Water to keep them asunder as Clay Pitch or the like that cleaveth to the Body or Vessel if there be then saith he they are unclean and their washing profiteth them not He cites for this Maim Mikvaoeh c. 1. § 12. Sir what is become of your sprinkling of Cups Pots and Brazen Vessels among the Jews when 't is said they washed or baptized them it appears their way in washing was total dipping or else they were not clean And now to proceed to prove Christ's Baptism in Water is by Immersion by Dipping to represent in Sign his Death Burial and Resurrection and in Signification to hold forth our Death unto Sin and rising again to walk in Newness of Life who are baptized I shall add it in this place First From the Scripture Secondly By the Consent Agreement and Arguments of a Cloud of Witnesses both Antient Fathers and Modern Divines and worthy Protestant Writers 1. The first Scripture is Rom. 6. 3 4 5 6. Therefore we are buried with him in Baptism c. The Saints or whole Church of the Romans were to reckon themselves dead to Sin and bound to live no longer therein and that because by Baptism as in a lively Figure they held forth the same thing so that it appears Baptism hath a twofold Signification 1. There is in it when truly and rightly administred not only a Representation of Christ's Burial and Resurrection but 2. Also it signifies our Death unto Sin and our rising again to walk in Newness of Life and indeed the Apostle makes use of this as an Argument to press Newness of Life the thing signified in Baptism upon them all as if he should say As many of us as are baptized must know this that we are baptized into Christ's Death and therefore must die to Sin and live a new Life But we have all been baptized or buried with him in Baptism therefore must all of us die to Sin and live a new Life Our late Annotators on the place say thus He seems to allude to the manner of baptizing in those warm Countries which was say they to dip or plunge the Party baptized and as it were to bury him for a while under Water Cajetan upon the same Text says We are buried with Christ by Baptism unto Death by our burying he declares our Death by the Ceremony of Baptism because he that is the Party baptized is put under Water and by this carries a Similitude of him that was buried who was put under the Earth Now because none are buried but dead Men from this very thing that we are buried in Baptism we are assimilated to Christ buried or when he was buried The Assembly 〈◊〉 their Annotations on this Text of Scripture say likewise thus viz. In this Phrase the Apostle s●…s to allude to the antient manner of baptizing which 〈◊〉 to dip the Party baptized and as it were to bury them under Water for a while and then raise them up again out of it to represent the Burial of the old-Man and the Resurrection to Newness of Life The same saith Diodate Tilenus a great Protestant Writer speaks fully in this case Baptism saith he is the first Sacrament of the New Testament instituted by Christ in which there is an exact Analogy between the Sign and the Thing signified The outward Rite in Baptism is threefold 1. Immersion into the Water 2. Aciding under the Water 3. A Resurrection out of the Water The Form of Baptism viz. External and Essential is no other than an Analogical Proportion which the Signs keep with the Thing signified thereby For the Property of the Water washing away the Defilements of the Body does in a most sutable Similitude set forth the Efficacy of Christ's Blood in blotting out of Sin so dipping into the Water in a most lively Similitude sets forth the Mortification of the old Man and rising out of the Water the Vivification of the new Man The same plunging into the Water saith he holds forth to us that horrible Gulph of Divine

Infant baptism deny the Communion of the National Church of which perhaps they were once Members but this is not to make a division in the Mistical Body of Christ nor in a true Constituted Gospel Church 'T is a duty to come out from every false Church Come out of her● my People Rev. 18. 4. 7. If baptism be that Ordinance that Unites us into the true Visible Church and Christs baptism be that of Believers then Mr. Owen in denying of believers baptism which I have proved is that one baptism is as much guilty of Sin in hindring that Union by obstructing as much as in him lieth Believers to be baptized and so Unite them to the said true Visible Church of Christ as those that divide from it and is this a small sin but Believers baptism is that Uniting Ordinance without baptism upon profession of Faith no Person according to the rule of the Gospel can be United to a true Visible Church of Christ It is a dangerous thing to hinder persons from Joyning with a true Church as renting from it but so it is not for leaving of a false Church 8. From hence also it appears that our separation from those Churches that are Constituted upon Infant Baptism do but divide from such Churches that are not orderly gathered or Constituted according to the rule of the Gospel and Institution of Jesus Christ and therefore no sin so to do 9. Nay and evident it is that the greatest Body of Mr. Owens Universal Catholick Church is Antichristian For I think none question but the Popish Church which is founded on Infant baptism is for Number more then the Protestant Churches however the Roman Church must be by what he intimates one great part of the Catholick Church or Church of the living God 10. And lastly Mr. Owen mistakes the Waters we drink of who maintain Believers Baptism are not Stolen Waters but Waters lawfully come at being taken out of the Fountain of Gods Word and are part of the Waters of God's Sanctuary and therefore they are sweet to our Souls and our Bread is from our Fathers Table being no other than what all the Children of God did feed upon in the Apostolical Primitive times and his Stolen Water of Infant Baptism may prove bitter at the end notwithstanding his vain boasts but let him see to that may be God may open his Eyes and cause him to Vomit it up by Repentance which I shall rejoyce to hear you say this division is very much alike unto that of the Antient Donatists who were for rebaptizing because they accounted them sinners that first baptized them c. A●sw We are I tell you again as much against rebaptizing as you can be but you want the essentials of Baptism both in respect to the form of baptism and the subjects thereof Sprinkling is not baptizing and Infants are not the true Subjects of Christ's baptism but Believers only You proceed to give out of History the opinion of the Ancient Fathers about rebaptizing Thus saith say you Optatus Et quid vobis visum est non post nos sed post trinitatem baptisma geminare Why do you rebaptize not only after us but after the Trinity Opt. Lib. 5. p. 51. Opt. Lib. 5. page 61. Quicunque a vobis se rebaptizari c. Whoever consenteth to be rebaptized by you he ariseth up certainly but naked because he hath permitted you to deprive him of his Wedding Garment Austin saith Revera enim fieri potest ut sceleratior sit Rebaptizator totius hominis quam solius corporis interemptor Aug. ad Eleusium Ep. 163. It being possible for him who baptizeth the whole Man to be worser then him who killeth the Body only Again Rebaptizare haereticum hominem omnino peccatum est immanissimum It is a sin to rebaptize an Heretick but to rebaptize a Catholick or one in Unity with the Universal Church is a dreadful Sin Aug. de unico Bapt. cap. 13. If any say you judge these are words too harsh let them consider that they are Austin's words and not mine I set them down for to shew the Judgment of the Old Primitive Church about rebaptization Answ I answer these Instances hurt not us for it appears in both these Quotations that the Persons rebaptized were Dipped first when baptized and might be Believers also for in the first that word implyeth no less viz. riseth up denoting he was buried in the Water Your Infants when baptized as you call it cannot be said to rise up and Austins words imply plainly the baptizing the whole Body who baptizeth saith he the whole Man but you only Sprinkle and not the whole Body but the Face only These Instances make against your Rantism or Sprinkling but since you make such a stir in charging us with rebaptization and fain would have us be what we are branded with viz. Anabaptists I shall now shew you the opinion also of some of the Ancient Fathers and Modern Divines about reiterating of baptism Gregory saith l. 1. Ep. 7. That that is not said to be reiterated which is not certainly demonstrated to have been rightly and duely done and in another place saith if there be an offence taken at the Truth it is much better that offence be taken than that the Truth should be deserted the Custom of the Churches ought to submit to the words of Christ not the words of Christ to be wrested to the Custom of the Church in regard the words of Christ are the foundation upon which all Customs are to be build hom 7. in Ezechiel Cyprian saith It being more proper for the wise and and those that fear God to obey the manifest and open Truth freely and without delay then obstinately and pertinaciously to resist it Cyprian Epist ad Jubian See Dr. du Veil on Act. cap. 2. Scotus saith Dr. du Veil having alledg'd the Judgment of Alexander the Third touching the baptizing of those of whom it was doubted whether they were baptized or no takes an occasion to recommend three Maxims the First is where there is a possibility the safest way is to be chosen Secondly Where there is no possibility the next to the safest way is to be made use of Thirdly When Impossibility ceases every thing is to be supplied which Impossibility would not admit These Maxims are so agreeable to reason saith the Learned Dr. Du Veil whoever intends to follow will never question but that they ought to be baptized if they have not received that baptism Ordained by Christ but only Rhantism that is the Sprinkling substitued saith he in its room by a vulgar use or rather abuse as Luther calls it thus Dr. Duveil in Historical expost of Acts. cap. 2. page 86. That famous Divine John Forbes saith Nor is it to be doubted but that they again ought to be baptized who before have only received a Vain Washing and not the true Sacrament of Baptism And though it be not so great as the Papists