Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	work_n	work_v	wrought_v	112	3	7.6307	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64002	The riches of Gods love unto the vessells of mercy, consistent with his absolute hatred or reprobation of the vessells of wrath, or, An answer unto a book entituled, Gods love unto mankind ... in two bookes, the first being a refutation of the said booke, as it was presented in manuscript by Mr Hord unto Sir Nath. Rich., the second being an examination of certain passages inserted into M. Hords discourse (formerly answered) by an author that conceales his name, but was supposed to be Mr Mason ... / by ... William Twisse ... ; whereunto are annexed two tractates of the same author in answer unto D.H. ... ; together with a vindication of D. Twisse from the exceptions of Mr John Goodwin in his Redemption redeemed, by Henry Jeanes ...	Twisse, William, 1578?-1646.; Jeanes, Henry, 1611-1662. Vindication of Dr. Twisse.; Goodwin, John, 1594?-1665.	1653 (1653)	Wing T3423; ESTC R12334	968,546	592

expressed and why might it not be Gods purpose to make it their duty to hearken to Iohn and to submit to the Lords Ordinance administred by Iohn as well as Gods purpose that they should obey him and be perswaded to be Baptized by him yea and much rather too considering the foule absurdity wherewith this interpretation is charged as formerly I have shewed and he must have the stomack of an Ostrich that can digest it But where I pray was it ever read or heard before that Gods purpose is at any time despised Gods counsell indeed is too often despised as when he saith I councell thee to buy of mee gold c. Revel 3. And the counsell of God signifieth no other will of God than is the will of commandement of admonition of exhortation and such like But whereas he talkes of a greater fulnesse of grace in the Baptisme of Christ than in the Baptisme of Iohn this beliefe is one of his mysteries concerning Baptisme Iohn Preached Christ unto the people Acts 19. 4. And Iohns Baptisme was the Baptisme of repentance for the remission of sinnes that is Preaching of repentance he administred Baptisme unto them in assurance of the forgivenesse of their sinnes upon their repentance And therefore he put off the Scribes and Pharises calling upon them to bring forth fruits of repentance first So Peter speakes of the Baptisme of Christ Acts 2. Repent and be Baptized for the forgivenesse of your sinnes So was circumcision unto the Jewes a Seale of the righteousnesse of faith that is of the forgivenesse of sinnes through faith It seems this Author is none of the Rhemists adversary in this who upon Math. 3. 11. writes thus It is an Article of our adversaries that the Baptisme of Christ is no better then the Baptisme of Iohn they make it of no more value or efficacy for remission of sinnes and grace and justification than was Iohns whereunto M r Fulke makes answer saying Remission of sinne is proper unto God as well in Iohns Baptisme as in the Baptisme of Christ and that Iohn in that place compares the Ministry of Man with the authority and power of God and though some of the ancient Fathers were of another opinion yet Saint Marke saith expressely That Iohn Preached the Baptisme of repentance unto forgivenesse of sinnes And who can separate forgivenesse of sinnes from true repentance When the Lord promiseth at what time soever the sinner repenteth to pardon his sinnes The seale of Baptisme also added to the doctrine of Repentance must needs testify remission of sinnes namely the soule to be washed by mercy as the body is with water Neither doth this doctrine derogate any thing from the Baptisme of Christ seeing it is Christ that forgiveth sinnes and giveth grace in the Baptisme ministred by Iohn and ministred by his Apostles For Iohns Baptisme was by Gods institution not of Iohns devising It is true All that have been Baptized into Christ have been Baptized into his death Rom. 6. 3. and Gal. 3. 26. All that have been Baptized into Christ have put on Christ But take Baptisme aright and let Peter be an interpreter of Paul Baptisme saveth us saith he 1 Pet. 3. 21. But least you should mistake him marke what he addes Not the putting away the filth of the flesh here is the outward Baptizing with water but the interrogation which a good conscience makes to God Nay let Paul be an interpreter of himselfe 1 Cor. 6. 12 But ye are washed but ye are sanctifyed but ye are justified in the name of the Lord Jesus and by the spirit of our God Now I willingly confesse that as many as are washed and sanctified and justified by the spirit of God have put on Christ and are Baptized into his death to the mortifying and crucifying the old man in them And as by the Baptisme of the spirit we doe put on Christ so are we united unto Christ and have a communion with him in the benefits of his death But as for the intention of Baptisme of water I know none it hath much lesse doe I know how to put a difference between intention originall and some other intention which he conceales content to suffer the distinction to fly with one wing The Baptize is intention I am somewhat acquainted with On mans part to Baptize such as are brought to the font for that purpose and by Baptisme to consecrate them to the service of that God who is one in nature but three in persons Father Sonne and Holy Ghost on Gods part to seale unto us the righteousnesse of faith which I learne out of Rom. 4. 11. In the description of Circumcision and the meaning thereof I take to be the assuring of forgivenesse of sinnes to them that believe and this is congruous to the description both of Johns Baptisme and Christs Baptisme set forth unto us in holy Scripture As for that Iohn 3. 5. Except a man be borne of Water and of the Spirit he cannot c. Master Fulke in his answer to the Rhemists on that verse writes thus It is not necessary in this place by Water to understand materiall Water but rather the purifying grace of Christ as cap. 4. v. 11. Whereof the washing with water in Baptisme is an outward signe and seale which also is termed fire Math. 3. 11. The water therefore in Baptisme is not our regeneration properly but a Sacrament and seale thereof Isid Origen l. 7. cap. de Spiritu Sancto Aliud est aqua Sacramenti aliud aqua quae significat Spiritum Dei aqua enim Sacramenti visibilis est aqua spiritus sancti invisibilis est ista abluit corpus significat quid sit in anima per illum autem spiritum Sanctum anima mundatur saginatur And a little after Indeed saith he the words of our Saviour Christ are not properly of the externall Sacrament more then Ioh. 6. Of the other Sacrament except you eate the flesh of the Sonne of man and drinke his bloud you have no life in you whereas all Infants are excluded from that Sacrament and consequently should be excluded from life if the words were meant of the outward Sacraments And the Fathers of the ancient Church which thought Baptisme was necessary did likewise think the communion to be as necessary for Infants as Augustine Innocentius Bishop of Rome and all the Church of their time for any thing we can gather by their writings Finally when the word of Water in this Text signifieth the purifying grace of Christ rather than the outward element of Baptisme here can be no argument drawn out of this place that Sacraments conferre grace of the worke wrought but according to the dispensation of Gods spirit who worketh according to his own pleasure as in this chap. v. 8. 1 Cor. 12. When this Author talkes of the necessity of regeneration I doubt he considers not that hence it followeth that either all that dye unbaptized are damned for I presume he

speaks of the necessity of it unto salvation or that many thousands are now adaies regenerated without any Sacrament of regeneration That the Spirit of God is the efficient cause of Regeneration I think no Christian doubteth but this Author maketh the Baptizing with Water to be an efficient also as when he saith Baptisme is appoynted to be a means of Regeneration to all that are Baptized and not only so but that it doth effect it also in all that doe not put an obstacle in the way to hinder it I acknowledge willingly that Baptisme materiall is an instrument to wit both as a signe as a seale But that it is an instrument in any other kind of operation than belongs to a signe and seale I have not hitherto learned out of the word of God And as I remember Arminius was sometimes challenged for Heterodoxy about the Sacraments and withall that his Apology was this he never ascribed any other efficacy unto the Sacraments than is denoted under the tearmes of Signes and Seales but no marvaile if a degenerated condition hath seized on any that such proficiunt in pejus and grow more and more degenerate The phrase used here in calling Baptisme a means of regeneration sounds harsh in my eares we commonly say and it is the doctrine of our Catechisme that a Sacrament is an outward and visible signe of an inward and invisible grace now this grace in Baptisme I take to be the grace of regeneration and is it a decent expression to say that the signe of Regeneration is the means of Regeneration As for Baptismus spiritus the Baptisme of the spirit that is the very working of regeneration but Baptismus fluminis the Baptisme of water that is the administration of the outward signe and seale of the grace of regeneration The word Preacheth forgivenesse of sinnes to all that believe so doth the Sacrament of Baptisme but the word Preacheth this to the eare the Sacrament to the eye The word assureth it for it is Gods word the Sacrament assures it for it is Gods seale but neither of these worketh the assurance without the spirit of God and as for the working of Faith it selfe I have read that Faith comes by hearing I no where read that Faith comes by the being Baptized And sure I am when men of ripe yeares came to be Baptized they were first Catechumini then competentes and none admitted unto Baptisme unlesse the word had formerly brought them unto faith The Apostle calls Baptisme the laver of regeneration by the Rhemists translation the fountain of regeneration by the former English translation the washing of regeneration by the last but whereas this Author dignifies it with this title because it doth effect regeneration in all that doe not put an obstacle in the way to hinder it if this Author shall prove it while his head is hot we shall give that credence to it as it deserves in the mean time it stands for a bold affirmation let him take his time to make it appeare to be sound the Rhemists upon the place have this note As before in the Sacrament of holy Orders 1 Tim. 4. 2 Tim. 1. So here it is plaine that Baptisme giveth grace and that by it as by an instrumentall cause we be saved Master Fulkes answer is this Here is no word to prove that Baptisme giveth grace of the worke wrought but the Apostle saith that God hath saved us by the renewing of the Holy Ghost which is testified by the Sacrament of Baptisme marke I pray the office of Baptisme in Master Fulkes judgement to testify the renewing which is Sacramentally the laver of regeneration not by the worke wrought but by the grace of Gods spirit by which we are justified So speaketh Saint Peter and explicateth himselfe 1 Pet. 3. 21. Baptisme saveth us not the washing of the flesh of the body but the interrogation of a good conscience And because I know no obstacle that an Infant can put to hinder the effect of it for I suppose the obstacle must be rationall and Infants are not come to the use of reason to performe any rationall act which may prove any rationall obstacle therefore it seems this Authors opinion is that all who are Baptized in the Church are regenerate this indeed was the profession of Master Mountague before he was Bishop and was answered by Bishop Carelton as touching the best firmament of his opinion the Book of our Common-Prayer where the Child Baptized is said to be regenerate that is to be understood Sacramento tenus which is Saint Austins phrase and which he distinguisheth from truly regenerate And Bishop Usher in his History of Gotteschaleus alleadgeth out of the Author of the imperfect work upon Mathew Hom. 5. this sentence Eos qui cum tentati fuerint superantur pereunt videri quidem filios Dei factos propter aquam Baptismatis revera tamen non esse filios Dei quia non sunt in Spiritu Baptizati As also out of Austin De Unitate Ecclesiae cap. 19. Visibilem Baptismum posse habere alienos qui regnum Dei non possidebunt sed esse donum Spiritus Sancti quod proprium eorum est tantum qui regnabunt cum Christo in aeternum And lastly out of the same Austin as he is alleadged by Peter Lombard l. 4. Sent. dis 4. Sacramenta in solis electis efficere quod figurant All this is to be found in that Book of Bishop Usher p. 188. Besides many more pregnant passages are collected by him for the same purpose And not to charge him with authority only but with some reason when Saint James saith Jam. 1. 18. Of his own will he hath begotten us by the word of truth what I pray is here meant by the word of truth Is it not the Gospell to wit The Preaching of Christ crucified Now consider to whom doth he write but to the twelve Tribes that is to the Christian Jewes such as were begotten to a lively hope by the resurrection of Jesus Christ as Saint Peter speakes writing also to the Jewes If then these Jewes were regenerated by the Preaching of the Gospell surely they were not regenerated by Circumcision and if regeneration were not necessarily annexed to the Sacrament of Circumcision amongst the Jewes then neither is it necessarily affixed to the Sacrament of Baptisme amongst the Christians For our Divines doe usually maintaine against the Papists that the Sacraments of the Old Testament were as effectuall to the Jewes as the Sacraments of the New Testament are effectuall unto us Christians It is true Baptisme is ordained that those which doe receive it may have the remission of their sinnes but not absolutely but conditionally to wit in case they believe and repent as appears both in that place Acts 2. 38. and Rom. 4. 11. And Baptisme as a Seale doth assure hereof only in case they believe and repent and therefore none of ripe years were admitted unto Baptisme untill