Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	woman_n	word_n	work_v	25	3	6.7143	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96712	The summe of diverse sermons preached in Dublin, before the L. Deputie Fleetwood, and the Commissioners of Parliament for the affairs of Ireland. wherein the doctrine of infant-baptism is asserted, and the main objections of Mr. Tombs, Mr. Fisher, Mr. Blackwood, and others, answered / by Samuel Winter ...	Winter, Samuel, 1603-1666.	1656 (1656)	Wing W3089; ESTC R43829	127,074	209

the measure of water ●or manner of washing more than the measure of ●●ead or wine in the Lords Supper it matters no ●or● quantum quisque abluat quam quantum quisque comedat though a refreshment of the Soul by the fulness of Christ is very fit to be resembled by th● quantity of the elements Obj. Col. 2.12 VVe are said to be buried with Christ in baptism Ans It appears not as hath been shewed by th● use of the word in Scripture or the common use among the Graecians that it signifies to be under the water Christ had a baptism but not such as made him sink under it The Apostle saith Rom. 6. We are implanted into the similitude of his death which is as much as our burial but a plant is not put all over into the stock for his head was still above the water neither is it said he came from under the water but he came ou● of the water 2. The pouring of water seems to answer the similitude of burying more aptly A man drunk in the Sa●on lanis said to be under the water which is done by the casting of the mold upon us rather than by casting of u● into the mold 3. We are said to be * Mr Pat. in pag. 8. saith that the word signifies to drown But did Christ bid them drown all Nations and promised to be with them to the end of the world in so doing Hath he not engaged that he will no more drown the world with water and doth he give his servants charge so to do Levit. 1.3 buried with Christ in baptism in regard of the spiritual union we have with him in his death and burial bu● if when a comparison is willing to go with us a mile w● compel it to go twain wh● should they not continue under the water as Christ di● in the grave three days together 4. To conclude I do not believe that Christ hat● tied all Nations universally to that which is 1. S● dangerous to health and life as we see it in many and therefore it might admit of a dispensation though ●t were precisely commanded 2. So inexpedient otherwise for saith the Apostle 1 Cor. 11. The women must have a vail because of the Angels least they by any uncivil carriage be offended and is there not a great respect to be given to modesty and civility in these cases least Angels and men be scandalized * Thus many words are used in Scripture in a double sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox unica Lev. 1.2 ex ovibus sive capris 2 Chron. 3.6 Gold of Parvajim in the dual number thence Peru the word seems to imply that Solomon fetcht his gold from the East and West Indies Thus Jerushala●● in the dual number because the Citie had two parts Neb. 3.9 12. Luke 1.22 6● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies deaf and dumb and so in this place for if Zachariah had not been deaf what need had they to make signs to him So that we see one and the same word may admit of diverse significations in the same place and so intended by the Holy Ghost Therefore I rather judge the word signifies ●overly to dip or wash by way of affusion and that either way may be used especially in hot Countries but neither of them necessarily enjoyned We have now shewed you how the word is used in Scripture and other heathen authors and may we not at length retort That he that knoweth not what this word Baptize signifieth and consequently what it is to baptize is no justifiable Minister of Jesus Christ But this is Argumentum ad hominem Thus much for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly I say baptism is a washing with water Acts 8.36 here is water saith the Eunuch therefore they are much too blame that deny this Those in Acts 10 had as much of the spirit as any have or ever will in this life and yet were baptized yea Christ himself submitteth to rhis Ordinance saying Thus it behoveth us to fulfill all righteousness and did experience the fruit of it there being such a glorious presence at the celebration of that Ordinance as never was vouchsafed to any before or since Though there was no defect of any grace in him required of him in his former state yet a greater measure of the spirit was poured forth upon him upon his baptism in order to his ministery Thirdly It is the washing with water by a lawfull Minister * Oportet nos baptismum de manu hominis non aliter suscipere quam si ipse Christus propriis suis manibus nos baptizaret Luth. Christus non baptizavit Joh. 4.1 Haec fuit intentio Domini ne quispiam ideo se sanctius baptizatū putaret quod a ministro sanctiore baptizaretur Aug. Matt. 28.19 Go Ye and teach all nations baptizing them c. Such as are commissioned to preach are authorized to baptize those having a command have a promise also annexed of Christs special presence to be with them to the end of the world But he that hath no such Commission cannot challenge any interest in that promise therefore the baptism of private men and such as are not called to the work of the ministery is a meer nullity Though there was the matter and form of baptism in that of Athanasius The efficient cause is essential to the constitution of the effect in some things Quid si verba Psittaeo proferantur Impurum os Psittacus non loquitur sed garrit non est verbum quod ab illa pronuciatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum namely a child baptizing other children yet there wanting a lawfull instrument authorized to the work the baptism is no baptism and therefore in that case such as were baptized by him were to be ●ebaptized I say then by a lawfull Minister For ●bilities are not sufficient to authorize any for the ●ublick dispensing of the word ordinarily unless ●hey be proved and approved first and so set apart ●o the work of the Ministery 2 Tim. 3.10 Let these also first be proved and then let them use the Office of 〈◊〉 Deacon Mind the word also for there is much divinity in conjunctions as well as pronouns which word implies that Ministers are first to be tried and so set apart to the work as appears by the 1 and 2 verses where he speaks of a bishop or Minister Acts 13.3 before they take that calling upon them Christ himself that was better qualified for the Office of a Mediator than all the Angels in heaven and men on earth yet du●st not undertake it till he was called as Aaron Heb. 5.4 As the Father sent me saith Christ so I send you Christ had his Commission from his father as the Apostles had their Commission from him No doubt but Butchers and others might have as much skill to kill the sacrifice as the Priests had but

an Ismaelite yet chap. 17.25 he 's said to be an Israelite Ismael was under the Covenant and God did much for him as the son of such a father Gen. 21 13. And also of the son of the bondwoman will I make a nation because he is thy seed But the Covenant was established in Isaac All visible professors and their seed are incovenanted for the promises of the Gospel are tendered to them and they accept of them but the Covenant is established on true believers onely not as though saith the Apostle the word of promise hath taken none effect Gen. 26.28 34.3 4. The promise runs thus Vnto thy seed v. 3. And unto thy seed v. 4. when he speaks of the Church-seed that is such children as were inchurched But when he speaks of Christ then he alters the phrase saying In thy seed shall all nations be blessed Gal. 3. Rom. 9.6 No godly Jew though others did ever thought the word of God false because those that trusted to the works of the Law were rejected For in those indefinite promises it 's enough to render them true if they take effect in some though not in all according to the intent and scope of the holy Ghost Let God then be true and every man a lier according as it is written That thou mightest overcome when thou art judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either when thou judgest or art judged it 's mediae vocis thus the Heb. be mishpat in judicio which is taken actively or passively 2. We answer as formerly there are promises for grace as well as to grace Deut. 30.6 Joh. 6. All the father hath given me shall come unto me and whosoever shall come unto me I will in no wise cast out Thus Jer. 31.34 From the least to the greatest yong and old they shall all know me that is believe in me Joh 6.45 64 65. That place of the prophet implies a multitude of such in the Church far above what had been in former times to say it 's meant of the elect as usually they interpret such places reacheth not the scope of the place which imports a greater number than ordinary in former times whereas of the elect it would be true were they never so few or in those times no more of them than had in any other age formerly been therefore it is well observed that the Covenant is the ground of faith and not faith the ground of the Covenant For who can believe without a promise what ground hath the faith of the parent to work upon if you take away the promise Archimedes said if he had but footing to stand upon he would toss the earth like a ball and what cannot faith do which in some sense is said to be omnipotent if it have a promise to work upon but if faith have no ground to work upon it can do nothing 3. Do they not proceed according to the judgment of charity in their administrations as the Apostles did Act. 8. they were all baptized from the least to the greatest that is yong and old and were all these really saints Joh. 3.26 These were accounted the spiritual seed till they manifested the contrary If such why not children For if the Covenant as they say be onely with real saints and the seal administred onely to such then none at all are to be baptized seeing with Peter we may easiely be mistaken But were it not better to administer the seal to 99 that are not really sanctified than deny it to any one to whom it doth belong The third Argument is taken from Circumcision Infants were circumcised under the law therefore now to be baptized under the Gospel First Because the Covenant of grace made with the Jews and Gentiles is the same Covenant for substance as hath been sufficiently proved though there be diversitie of administrations thereof Gal. 3 8. A man in this or that habit is the same man though diverse in his apparel even so the old Covenant formerly adorned with that dress of ceremonies but now stript of them and made plain is one and the same Covenant with the new Covenant Secondly Circumcision and baptism are both seals of the same Covenant and they are the same sacraments or seals for substance and for the spiritual part and use thereof Circumcision sealed the Covenant of grace to Abraham and his seed Rom. 4.11 And baptism doth the like Thirdly We may argue from the Analogie betwixt Circumcision and baptism for they both agree in the substantials though they differ in some circumstantials Now they themselves do confess we may argue from parity of reason or Analogie 1. When Analogie doth not institute a piece of worship but onely helps to the understanding of it now as for the ordinance of baptism it 's clear but as for the application of it to this or that subject we need the help of Circumcision 2. When we do not rest solely in the comparison but have a farther reason for it now it 's not the bare Analogie between Circumcision and baptism by which we enforce the baptism of infants but the grounds of both from scripture 3. When it holds full proportion in scripture to that for which it 's brought which we say Circumcision doth to baptism unless in some particulars wherein a peculiar reason may be given We say then 1. They agree in their signification for they hold forth to us mans corruption by nature The substance of all divinity lay in Circumcision as Luther well observes the like may we say of baptism therefore if we would be good Divines let us studie our baptism For the Lord hath put a great stress upon such truths as seem little in the eys of many Gnorlab signifieth a superfluity and is not sin a superfluous thing Jam. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a whitflaw Josh 5.3 The hill of fore-skins This was clearly shadowed out in the cutting off the fore-skin and what doth the washing of the body signify but that natural uncleanness which we contracted from our first parents Heb 10.22 2. They agree in this that they represent the mystery of our redemption In the former there was the shedding of bloud in the later the same bloud is represented by water poured on us How the ceremonio●● part of Circumcision is abolisht but the sacramental part still remains which a believer may plead with God for baptism is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earnest demand of a good conscience that what is signified in that Ordinance may be made good unto us so the word rather signifies than the answer of a good conscience I say it 's the earnest demand for omnis praepositio est additio every preposition as we say is an addition Phil. 4.17 Not because I desire a gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I earnestly desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fruit or whatsoever was a effect of his Ministery 3. They agree in that they represent the mysterie of regeneration First The