Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	confession_n	faith_n	3,345	5	5.8249	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66066	The way to heaven by water concomitated, by the sweet-breathing gales of the spirit: wherein, the point of originall sinne is touched; infants baptisme justified, and how far the guilt of originall sinne, in the elect, is therein ordinarily removed, &c. Delivered in severall lectures at Kingston upon Hull, by John Waite, B.D, and lecturer there for the present. Imprimatur, Jas. Craford, Decemb: 2, 1644.	Waite, John, fl. 1666.	1645 (1645)	Wing W221B; ESTC R220794	49,203	52

Eunuch He was to be born again of Water and the Holy Ghost Titus 3.5 This washing or second birth or being born again is called the new birth by the washing of regeneration the renewing of the Holy Ghost In this new birth we are washed ontwardly with water but inwardly by the Holy Ghost but God is pleased to use this as an Instrument by which he will conveigh the graces of his holy Spirit Some Divines think that the first grace is not given in baptisme but confirmed and sealed up Indeed in men of ripe yeers it was so required vve hear that Beliefe or Faith was first required in them before they were baptized Others might say so and yet felt not the Faith they then professed but God having given them a mind to be baptized might convey grace to them in their baptisme It s a great question between us and the Papists whether the Sacraments be instrumenta Physica or moralia whether they Physically convey grace to the soul as elebore temperature cure to the mind against Drunkennesse or any drug of medicinal power to the Patient Or but morally which he useth to concomitate according to his pleasure to make effectuall as he will for as Saint Augustin said long agoe All that receive the Sacraments of grace doe not receive the Grace of the Sacrament Simon Magus was baptized as well as Simon Peter Act. 8.13 Simon himselfe beleeved also and was baptized He beleeved historically the Doctrine taught whereupon he was so far convinced that hee received baptisme but not salvifically v. 23. For hee was still in the Gall of bitternesse and Bond of iniquity yet upon the outward confession of Faith the Apostles not knowing the secrets of his heart he was admitted to Baptisme But it may be some of the newly minted will quarrell me for saying that Simon Peter was baptized and where I can prove it in the Scriptures As they doe for baptisme of our Children To which I answer That all good Christians that oportunely might were baptized But Peter was a Christian and oportunely might Ergo Peter was baptized this they must grant except they will deny Peter to have been a Christian and yet wee have no particular place explicit totidem terminis in Scripture to prove this Even so suppose we have no particular place explicit in Scripture in terminis to prove that Infants were baptized yet we have such generall grounds for it as out of which we may safely deduce particulars as we shall shew hereafter It was no small oversight in Reuben to devide himself from the rest of the Tribes when the common enemies threatned them all and for this his division there were great thoughts of heart It s as little difcretion for this too highly conceipted generation who are all for prescribing of Laws to their brethren but for the receiving of none to divide themselvs from the rest of their brethren and make a rent in the seamlesse coat of Christ when the common enemies would take it away all which hath been no small grief to such as do sapere ad sobrietatem and are not byassed with that height of singurality and conceipted infallibility in stead of which God grant unto them a greater measure of discretion and a more common expression of Charity But I return to the point whole housholds were baptized Anabaptists or whosoever except against baptizing of children cannot shew that all these whole housholds were without children or that none of them had any in 2. Where mention is made of Baptisme in Scriptures they are no where excepted Which in all probability they would have beene if Christ had meant that they should not have been baptized 3. In no other place nor upon any other occasion are they forbidden 4. From the Apostles times downward these 1600. yeeres it hath been the practice of the Church of God Origen upon Rom. 6. saith That the Church received baptizing of Infants from the Apostles themselvs And therefore Cyprian in his Epistle adfidum would have care taken for the baptizing of new born Infants Cyprill upon Levit. 8. to the like purpose Herom lib. 3. contra Pelagianos August lib. 4. contra Donatistes cap. 23.24 not from the authority of men or councels but from the tradition or Doctrine o● the Apostle what need more for so ancient and cleer a truth 5. Mat. last 19. Go and teach all Nations and baptize them c. But again this place the exception is that teaching and baptizing are there put together and therefore they say that none might be baptized but such as were capable of teaching To which I answer that there is one consideration de ecclesia constituenda another de ecclesia constituta one consideration of a Church but in framing another of a Church already framed The Church was but in framing when the Apostles went first abroad and then the Church was collected of men and women of ripe yeers all which were capable of teaching and so of baptizing and therefore are they conjoyned and because they were then Heathens and had never heard of Christ it was needfull that such should first be preached to and taught before they were baptized to know what Baptisme was what was required to it what was the end of it and the benefit that came by it and then the immediatum subjectum baptismi in sacris were adulti the immediate subject of Baptisme in Scriptures were men of ripe yeers then no Infants might be baptized but of such men as had been first made Christians and baptized themselves and so being come within the Covenant themselves their Infants were intraducible by vertue of that But now if Christ had meant that Infants should first have been baptized not men of ripe yeers when the Church was but in framing and was at first to be framed and collected and when the Apostles first went out to preach then no doubt but Christ would have named them in particular and sub ●a notione as well as others but the Church was not first framed and gathered of such but of their Parents and so they induce their priviledge Yet they were but the secundarium or mediatum subjectum baptismi and therefore it will not follow that because Teaching was joyned with Baptizing when the Church was first to be collected of the Gentiles and Heathen people and men of ripe yeers as then the immediate subject of it that therefore none might afterward be baptized but such as were capable of Teaching 2 When our Saviour said Goe teach and baptize all Nations he made no exception of Infants in their Order out of the Commission generall as thus Goe ye and teach all Nations and baptize such as are capable of Teaching but no Children or Infants or none else No but thus Goe and teach all Nations and baptize them excepting neither small nor great young nor old 3 Goe th●refore and teach all Nations as many as are capable of Teaching and baptize them first

a wonder to hear what hours ambitious men take up in wearying of mens ears with relating from how many great personages they are descended to how many such like they are of kindred to how many allyed c. what famous acts these and these have done it may be so their times afforded them honour for it and their posterity others esteeme for their sake but in the meane time what have themselves done Their Ancestors I feare dyed without Executors of any of their Heroick Acts the most that any of them have done is to talk of them in a Tavern to swear big at an Ordinary to fight with sheild of Brawne to flash shoulders of Mutton and use the case shot of Olives and Capers to march under the colours of Sacke and Claret and to give fire upon their friends in a Tobacco pipe egregias sane laudes spolia amplarefertis Surely noble atchievements and high estimates to men of such Memorials let them know that God requires another kind of noblenesse another kind of action to bring them to Heaven not the first birth will do this but being born again Nisi quis natus fueritdenua except a man be born again I come now to the manner of it it must be of Water and the Spirit except a man be born again of Water and the Spirit Learned Interpreters are somewhat troubled about these words especially about the word Water all agree in this that we must be born again onely de modo de medio or de necessitate medij is the question about the manner of our being born again or the medium of it or the necessity of the medium Some understand the word Water figuratively for the grace of Gods Spirit and it cannot be denyed but that in Scripture it may sometimes so signifie as Iohn 4.10 He would have given the water of Life and John 7.38 Rivers of water of Life Yea but the word Life is added to it which more explicates it as it is not in this place Well but John 4.14 it 's not added there Whosoever shall drink of the water that I shall give him shall never thirst againe Yea but this is added the water that I shall give him and that is spirituall water Esa 44.3 is most like to favour this exposition I will power water upon the thirsty there is no addition to Water and floods upon the dry ground in that place no doubt but Water may be taken for the spirituall Water of Gods grace And some would illustrate this Exposition of the Text by Mat. 3.11 He will baptize you with the Holy Ghost and with fire whereby Fire is meant the zealous and fervent grace of Gods Spirit and is exegeticall or expositorie of the former word Yea but against this illustration it is excepted that when a word is exegeticall it must follow the word it expounds not go before it as it doth here not Water and the Holy Ghost but the Holy Ghost and Water 2. That it ought to be more plaine then that it expounds and not more dark as here I answer some reason and truth must be admitted in this exception I conceive that it holds cata polu but not cata panto's it holds true very often but not alwayes without any exception and in all places for sometimes one and the same thing one and the same truth may bee expressed in divers manner of speaking metaphoricall and literall and yet the sense aequipollente and all one and sometimes the latter more dark than the former Thus Lamen 3.19 Remembring mine affliction and my mourning the Wormwood and the Gall. Here the manner of speaking is divers the one sentence literall the other metaphoricall literall my affliction and my mourning metaphoricall the wormewood and the gall yet the sense aequipollent they come to one and the same sense yet the latter is more obscure then the former 2. Take the place of Esaiah before quoted Es 44.3 I le powre water upon the thirsty and floods upon the dry ground then it follows I le powre my Spirit upon thy Seed and my blessing upon thy Buds Here againe the manner of speaking is divers metaphoricall and literall in the words Spirit and Blessing yet the sense is aequipollent one and the same thing is meant by both so they think that the like may in this Text Water and the Spirit though the former be taken metaphorically the latter literally yet the sense aequipollent of the Spirituall graces of God and the Spirit present in those graces This I have said to shew the reasonablenesse of the Exposition of the Text in this sense and I know that divers modern Divines so take it But now for the second opinion to understand the Water literally and so of the Water of Baptisme I conceive a difference betweene this speech Water the Spirit and this Water and the Spirit the former may note out one and the same thing the latter two distinct things In the former instance where the words are expositorie or meant of one and the same thing they are spoken without any conjunction between them The words run not thus The affliction and the mourning And the wormwood and the gall but thus the affliction and the mourning the wormwood and the gall without any And between them and the like we may observe in the latter Esa 44.3 Rivers and floods my Spirit and my Blessing Not thus Rivers and Floods And my Spirit and my Blessing for that might have argued them to have been two distinct things For further explication or illustration thus Socrates Philosophus And Socrates Philosophus may admit of divers meanings For Socrates Philosophus by apposition may be meant of one and the same man being a Philosopher But Socrates Philosophus Socrates a Philosopher may be meant of him and of some man else that were a Philosopher So Water the Spirit may be meant of one and the same thing but Water And the Spirit may be meant of different things And so Christ speakes here except a man be born again of Water and the Spirit of Water as the outward element or medium of the Spirit or of the operatings and inward graces of God And this sense the most of the Ancients give of it and take the word Water literally here for the Water in Baptisme And indeed this sense will agree with the like expresses of the Spirit of God in Scriptures Act. 8.36 Here is the water saith the Eunuch what doth let me to be baptized v. 37. more then water is required of those that are of ripe yeers and that is actuall Faith If thou beleevest with all thine heart thou mayest the Eunuch answered Philip I beleeve that Jesus Christ is the Son of God upon this he was baptized And Ephes 5.26 That he might sanctifie and cleanse by the washing of Water through the Word through his powerfull promise made in the Word to do so This was required in Nicodemus as well as the

hold that the Fathers dying before Christ came in the flesh were not in Heaven but in Limbo and that because say they they were not thus baptized of Water and the Spirit or thus born again Yet when Christ suffered they say they were baptized with that water that came out of his sides and so were conveighed to Heaven at his comming out of Hell but we must know that this Text will afford them no such collection for first you have heard that this Text is not meant of absolute necessity but in some respect 2. Though they could not go to Heaven by Water yet might they by Circumcision as the outward signe or by the Sac●aments of the old Testament 3 And lastly this way to Heaven by Water was a new way and not ordinarily required before the comming of Christ this Sacrament was not restituted before his comming in the flesh therefore the Ancients could not be debarred Heaven for want of being born again thus as wee may The Water as it cannot regenerate without the Spirit so the Spirit ordinarily will not without this where it may be had and where it is contemned therefore God is pleased to joy ne them together in this sense also then those things that God bath put together let no man separate Seeing God hath beene pleased to put together Water and the Spirit let no man separate them Christ taught Nicodemus that hee must be born thus of Water and the Spirit except a man be born againe of Water and the Spirit I now come to the next point the necessity of it He cannot enter into the Kingdome of GOD except a man be borne againe of Water and the Spirit be cannot enter into the Kingdome of GOD. He cannot enter you have heard in some respect there is an impossibility he cannot take this Kingdome of God by violence as they did the Kingdome of God in another sense Mat. 11.12 The Kingdome of God is severally taken in Scriptures as sometimes for the Administration of the Gospell in which Christ did raigne in mens consciences as a King in his Throne or in his Kingdome thus 1 Cor. 4.20 The Kingdome of God is not in word but in power which words St. Paul expounds 1 Thes 1.5 For our Gospel came not unto you in word onely but also in power and in the Holy Ghost c. In the former place it s called the Kingdome of God in this latter the Gospell into this Kingdome of Heaven the Pharisees would neither enter themselves nor suffer others like Aesops Dog in the Hay that would neither eat it himselfe nor suffer the Cattle that would have made good use of it Mat. 23.13 Wee therefore unto you Scribes and Pharisees Hyporites because ye shut up the Kingdome of Heaven before men for yee your selves goe not in neither suffer yee those that would enter to come in 2. For the new estate of the Church in the time of the new Testament under Christ Mat. 5.19 He that shall breake one of the least of these Commandements and shall teach men so hee shall be accounted the least in the Kingdome of Heaven 3. And lastly to let other acceptions goe it s taken for the Kingdome of the blessed in the estate of glory thus Luke 12.32 Feare not little Flocke it is your Fathers will to give you the Kingdome and that you may see in the next verse is meant of the Kingdome of Heaven Whither no Theeves can come to steal and Mat. 25.34 This is the Kingdome prepared for you from the foundation of the world Acts 14.22 Through many afflictions we must enter into the Kingdome of God that is that aeternall Kingdome reserved for us in the Heavens Gal. 5.21 having spoken of the workes of the flesh he tels us that they which doe such things shall not in herit the Kingdome of God that is that Kingdome that is here spoken of in the Text Ephes 5.5 it s called the Kingdome of Christ and of God not that these are two Kingdomes but one and the same so called in severall respects Christ merited this Kingdome for us God gave us the Kingdome which Christ merited And Luke 22.29 where our Saviour speakes of his Disciples and how they continued with him in his Temptations therefore saith he I appoint unto you a Kingdome as my Father hath appointed unto me and that is the Kingdome into which the faithfull shall all enter but such as are not prepared for it like the foolish Virgins may cry Lord Lord long enough and yet the gate of this Kingdome will be shut against them Mat. 25.12 Christ will not know them that will not know him they shall not enter into this Kingdome of God except a man be borne againe of Water and the Spirit he shall not enter into the Kingdome of God He cannot enter Hence observe That regeneration is of absolute necessity to salvation John 3.3 except a man be born againe he cannot see the Kingdome of God Heb. 12.14 follow peace and holinesse without which no man shall see God for Mat. 5.8 it s the pure in heart that must see God And Heb. 11.6 without Faith its impossible to please God now where God is not pleased a man cannot be saved and where no regeneration is there is no faith and so by consequence no salvation I stand not upon the manner of regeneration whether it bee by Water as the outward signe and by the Spirit and inward grace as here in the Text or it be by the Spirit without Water where it cannot be had or it be sacramentally or habitually or howsoever yet there must be a regeneration even in Infants that dyes before they come to riper yeeres some meanes to cleanse and free a rationall nature from the guilt and damnable nature of originall sinne as well as actuall in riper yeers before there can be salvation but before we proceed any further let us propound two questions concerning this baptisme First whether the Water ought to be consecrated in which we are to baptize or no or we may baptize in common water I answer if by consecrated water be meant that superstitious popish consecrarion wee deny it for that is thus performed 1. By certain carefull crossings 2. By secret words 3. By some odde gestures 4. By these breathing on it as if like Christ these blind hypocrites would thus give the holy Ghost 5. By taking a burning wax Candle and putting it thrice into the water and saying Let the power of the Holy Ghost come down into this plentifull Fountain and let it make the whole substance of this water faithfull with the fruit of regeneration this they did upon that grosse conceipt that water was a Physicall Instrument to convey grace we have no such warrant in the Word of God or direction for any such thing But if by consecrated water no more bee meant but water set a part for an holy use and good end and such as concerning which we use prayers