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
A66525	Infant=baptism asserted & vindicated by Scripture and antiquity in answer to a treatise of baptism lately published by Mr. Henry Danvers : together with a full detection of his misrepresentations of divers councils and authors both ancient and modern : with a just censur of his essay to palliate the horrid actings of the anabaptists in Germany : as also a perswasive to unity among all Christians, though of different judgments about baptism / by Obed Wills ...	Wills, Obed.	1674 (1674)	Wing W2867; ESTC R31819	255,968	543

Take notice Reader what a pittiful mistake it is in the Author to call Dipping the Form of Baptism for if that were it then any man may Baptize himself and every Boy that baths and dives under Water may be said to be Baptized But one would think he were conscious to himself of a wilful mistake by the Objection he frames for us Object But 't is said there was the right words of Baptism it was done in the Name of the Father the Son and the Holy-Spirit Answer So there was saith he in Baptizing Bells Churches But doth he take this for a sufficient Answer Are Bells Subjectum capax a Subject capable of a Sacrament Quia in ipso initio Regenerationis cujus sigilium est Baptismus homo se habet merè passive undè etiam homines vel Circumcindendi vel Baptizandi nulla actio Externa requiritur sed tantum receptio pass●●a● Infantes igitur sunt capaces hujus Sacramenti respectu praecipui ejus usus atque Adulti Children were heretofore and so they are still as Dr. Ames in his Medulla Theologiae Lib. 1. c. 11. p. 186. Baptism saith he comes in the room of Circumcision Col. 2.11 12. and belongs as much to Children of Believers as Circumcision did formerly for at our first Regeneration saith he of which Baptism is a Seal Man is meerly passive As it was in Circumcision so is it in Baptism he is not Active but Passive and therefore Infants in respect of its chief use of being a Seal are as capable of the Sacrament of Baptism as the Adult Now though this may suffice yet having promised to be liberal We will suppose Dipping to be of use in the Apostles days yet it will not follow that it is essential to the Sacrament of Baptism so that in the want of it Baptism is a Nullity For the clearing of which we must know 1. That in every Ordinance there are some things essential which failing the very being of the Ordinance is destroyed 2. Some things requisite because enjoyned but yet not essential but only needful to the compleat and well-being of an Ordinance 3. Some things meerly indifferent as being the determination of some Circumstances left undetermined in the Institution of it As in the Lords Supper the hour when the kinds of Bread and Wine the posture and number of the Partakers either sitting or standing or the like So in Baptism whether the Person be Baptized by day or by night in Rivers or Pools or Vessels so he be able to bear it whether the Water pass on all his Body or some parts the rest unwashed And so for this of Dipping it comes under the nature of an indifferent Circumstance although some place Superstitiously such necessity in it I say it may be accounted an indifferent Circumstance so that Baptism in other things right is true Sacramental Baptism whether done by way of Sprinkling or Dipping which is thus proved 1. That which equally represents the grace signified is of indifferent use but the Baptism either by Dipping or Sprinkling doth equally represent the grace signified The first Proposition is clear for in a Sacrament are but two things necessary viz. 1 The matter or Element 2 The use for representation of the Grace The Minor or Assumption is evident by considering the Grace of Baptism which is principally two-fold viz. First our putting on of Christ our Vnion to and Communion with him in which respect we are said to put him on therein and to be Baptized into him Gal. 3.27 into his death Rom. 6.3 that is by Baptism we are Sacramentally enrighted into him and his death and the fruits of it in which respects we are in the same place v. 4. said to be buried with him by Baptism into death Now this putting on of Christ is as fully signified by putting on of water on us as by putting us into water Application of Water to the Person either in one way or other is a Sign of our Union to him and so of our putting him on our burying and rising with him and Communion with him in all the effects of his death which flow from the Union But it is Objected that Sprinkling doth not represent our burying with him as Dipping doth Ans It is a fancy to imagine that every Metaphorical ☞ expression used in Scripture signifying our Communion with Christ should be punctually expressed in the Sacrament for the expressions are various putting him on burying with him Sprinkling with his Blood one sign cannot represent our Communion with him in all these Metaphors A partaking a Communion with Christ and his death is the Sacramental Grace intended by those various expressions that being represented as well by Sprinkling as Dipping it follows that water in either way of application is Sacramental 2dly Our washing or cleansing from Sin by the Blood of Christ this is the principal effect of Christ's death represented and Sealed in the Sacrament which is equally set out by Sprinkling as by dipping First in asmuch as washing may be done by both and indeed it is the application of Water under the formality of Washing not either of Dipping or Sprinkling which is the ☜ Sacramental use of it so that were Washing with Water though neither by Dipping nor Sprinkling yet it were a Sacrament as well as either for the Sacramental consideration in the use is the Washing 2. Numb 19.18 Heb. 9.13 Under the Law the Sacramental cleansing was done by Sprinkling in some cases and by Dipping in other and the purifying by Christ's Blood equally represented by both 3. The Blood of Christ in respect of this purifying and washing virtue and use of it is called the Blood of Sprinkling Heb. 12.24 and the Sprinkling of his Blood 1. Pet. 1.2 All which are abundant proof that the Grace of the Sacrament is as well and as fully represented in the use of Water by Sprinkling as by Dipping 2dly Those Vses of Water which are equally included in the Scripture-acceptation of the Word under the word Baptizing are of equal and indifferent use but both these Dipping and Sprinkling are so ergo The Major proposition is undoubted the Assumption is confirmed from Texts of Scripture where the Word is used to signify Washing by Sprinking as Mar. 10.38 where is a washing by Blood which could not be by Dipping but by Aspersion 1 Cor. 10.2 Is a Baptism by Sprinkling but not by dipping So Mark 7.48 Heb. 9.10 where all the Ceremonial Washings under the Law are called Baptisms now we know some of them were done by Sprinkling and some by Dipping 3. That which in all the examples and instances of Baptism we find not restrained or defined that is in this Sacrament of indifferent and arbitrary Vse But this manner of Baptizing in Scripture-examples and practice we do not find restrained or defined either to Dipping or Sprinkling We read of many Baptized but no-where specified by which of these ways whereby we may gather that

acquaints us that it was usual in those dayes to Baptize sick Persons in their Beds and the said Father proves by divers reasons the warrantableness of such Baptism and that persons are rightly Baptized although only Sprinkled and he grounds it upon Ezek. 36. I will Sprinkle clean Water upon you c. In like manner Vossius cites out of Eusebius L. 6. C. 43. That it was the Custom of those times to Baptize sick Persons in their Beds Cornelius writes that Novatus was so Baptized upon which the Learned Vossius makes this Observation That those who were thus Baptized were not doused or dipt under Water but only Sprinkled This is Vossius whom the Author brings to be for Dipping according to the signification of the Word as if that were the only way of Baptizing but you see what a false Suggestion it is Estius another very Learned Man and great Critick declares his Judgment Probat Estius modum ablutionis scilicet aspersionis exemplo Apostolorum Act. 2. Sane interalios Thomae Aquinati veristmile est aquâ persudisse ob Baptizandorum multitudinem Vossius de Bap. p. 359. grounding it on Act. 2.4 which is this That the Apostles did Baptize by Washing or Sprinkling for saith he it is altogether improbable that the Apostles Dipt 3000 Persons in one day and 5000 at another time Non est verisimile propter Multitudinem immergi omnes potuisse sed vel perfusos vel aspersos fuisse aquâ He conceived that they were rather washed or had Water Sprinkled on them Walfridus Strabo an Ancient Ecclesiastical Writer though since Austin many hundred years saith in his 26th Chapter It is to be noted that many heretofore were Baptized not only by Dipping but also by pouring Water on them and that the same way of Baptizing may be still retained This is he whom the Author quotes to be for the Baptizing of grown Persons only Lastly the Magdeburgenses whose History of the Church the Author much applauds and that justly being a rare work indeed tell us that Baptism signifies Tinging or Washing and for this they bring Mark 7. when the Pharisees come to the Market except they Wash the Word is Baptize they eat not and yet it was but a part their hands only and not the whole Body that was so Baptized or Washed They also quote that place Luke 11.38 That Baptizing is meerly Washing and not only Dipping The Pharisees wondered at Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was not Baptized before Dinner that is that he did not Wash Now this must be by all means according to some men's fancy by Dipping and not pouring Water upon the hands yet what more common than to Wash ones hands this way or by holding them under a Cock or Spout or Youre 2 Kings 3.11 Here is Elisha the Son of Saphat which poured Water on the hands of Elijah that is who was his Servant as 't is noted in the Margent It is a very poor Supposition that Washing of hands must only be by Dipping what if the Pharisees had had a mind to have Washed their Faces when they did their Hands as is common must that have been by Dipping But the aforesaid Text in the Kings puts the matter beyond exception where by good hap we have found a place to prove that a Man may Wash his Hands without Dipping In a Metaphorical sense the Word Baptize is used for Pouring out the Spirit But to go on with the Magdeburgenses they tell us that the Baptism of Christians was taken a judaica lotione from the Jewish Custom of Washings which the Apostle speaks of Heb. 9.10 Their service stood in divers Washings The Greek is Baptisms Now those Baptisms or Washings were not all of them Dippings although some 'tis confest were Mr. Goodwin in his Jewish Antiquities shews that the Jews had amongst other Baptisms or Washings a three-fold Baptization for the Dead one of which was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Baptization or Washing the Dead Corps 't is like this was done with some Odoriserous Water to keep off ill scents Thus likewise the Graecians had their Ablutio mortuorum Homer saith Jupiter bid them do so to Sarpedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Il. 11. they Washed the Corps with Oyntment and poured Ambrosia upon the Head and Face 'T is said of Tabitha that she dyed and when they had Washed her they laid her up in an upper Chamber Act. 9.37 I hope when they washed her they did not Dip her under water 2. It appears to be so saith he from the Practice and usage we find thereof in Scripture 1. In the Story of Christ's Baptism Mat. 3.5 Jesus came from Galilee to Jordan unto John to be Baptized of him and verse 16. when he was Baptized he went up straight way out of the Water Answer We may be said to come up out of the water when we have not been under it Men usually go down into the water to bath themselves and and yet keep their Heads above water but the Words in the Text which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mr. Sydenham notes may be better translated went up from the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies more properly ab from than ex out because Rivers for the most part lye low and in Vallies in coming to which usually there is a descent and coming from them some ascent 2. A Second Scripture which he urgeth for his Opinion is that of John 3. verse 23. And John was Baptizing in Aenon near Salem and the reason why he pitcheth on this place is given to be is this because there was much Water Reply The aforesaid Author gives a sufficient Answer to this viz. John's Baptizing at Aenon namely because there was much water is a good reason why he chose that place for the Country to come in and be Baptized because they might go many Miles in those hot Countries and not meet with a drop of water and it was a great priviledg to those places that banked on Jordan that they had much water but this is no Argument to prove that John plunged all he Baptized The Argument saith Mr. Sydenham must be this John Baptized in Aenon because there was much water ergo Baptizing is by Dipping all the whole Body This is a dangerous and ominous way of arguing to those who deny Consequences and Deductions for to warrant duties without express syllabical Precept None of our Consequences for Infant-Baptism are so strained and far-fetcht It was necessary for them that had so many of several parts to Baptize to go where there may be much water when they could get hardly a drop many miles You may in England go twenty miles in some Countries and not find a River to plunge a man's whole body under water what would it be in Spain and other hot Countries where Water is sold as Wine and beere with us how far might they go ere they could get a River to plunge themselves in