Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	blood_n	john_n	spirit_n	3,921	5	5.9402	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86928	An ansvver to Mr. Tombes his scepticall examination of infants-baptisme: wherein baptisme is declared to ingraft us into Christ, before any preparation: and the covenant of the gospel to Abraham and the gentiles is proved to be the same, extended to the gentiles children, as well as to Abrahams: together with the reason, why baptize children, is not so plainly set down in the gospel, as circumcise children, in the law, and yet the gospel more plain then the law. / By William Hussey, minister of Chislehurst in Kent.	Hussey, William, minister of Chiselhurst.	1646 (1646)	Wing H3815; Thomason E343_3; ESTC R200939	83,416	79

tendered the meanes of grace As for the falling of the Holy Chost upon the Apostles in cloven tongues Act. 2. that came seasonably upon them when they had occasion to use them and after had been baptized but the Holy Ghost promised in v. 28. is promised after Peter had preached repentance and baptisme nay on many after they were baptized Repent and be baptized and ye shall receive the holy Ghost shewing that preaching and baptizing are but the tenders of grace neither the one nor the other of any force unlesse the Holy Ghost come Now though the manner of the giving the Holy Ghost be different yet the season is according to the way of Gods dispensation God will have outward means first tendered and after he will blesse it where he pleaseth among which outward meanes these are chiefe if not all can or ought to be used by way of tender baptisme and teaching which is all that is tendred in the commission whatsoever is is babbled to the contrary baptising is set before teaching the commands of Christ as I have formerly manifested and indeed it were a strange thing for the sacrament of baptisme to be tendered to men that were already clean and approved declared and manifested to be clean it is true it may be tendered to men that professe their faith because man cannot judge them faithfull notwithstanding any profession and therefore baptise them but if they could know and judge them faithfull they might give them the Lords supper in which all Christ is communicated and baptisme should not be needfull baptisme is the seal of the tender of Christ and of the purging power of his blood not of our communion or partaking of Christ that is sealed in the other sacrament Now to come to the signification it is preparative to all other graces it signifieth regeneration and therefore it is called regeneration John 3.5 Except ye be regenerate by water and the Spirit ye cannot enter into the kingdome of heaven Now certainly the Holy Ghost would not set forth the grace of baptisme by regeneration or newbirth if any grace had been preparative to it it is not possible that any life or motion should be imagined before regeneration It is true in John 3.5 Except ye be born by water and the Spirit unlesse ye be by water and the Spirit that which we translate born is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be and Tit. 3.5 Baptisme is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the laver of regeneration Lest men may vulgarly imagine that men are spiritually begotten by the Word and were to remain some time in their mothers belly the church before they were brought forth by baptisme during which time they were to be catechumens and made fit to be received into the Church that word which is translated born John 3. in 1 Cor. 4.15 is translated begotten I have begotten you through the Gospel For there it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed there can be no imagination of life before there is a being before begetting it is true adultus must have faith such as it is naturall humane before he can be baptized he must be willing by some inclination or other it were barbarous to baptize a grown man against his will which could not be gotten but by some kinde of credence though it might be just with man to punish him with death that should refuse as it is with God to punish with eternall death such as despise baptisme yet that Ministers should refuse to baptise any man that shall desire baptisme untill he hath saving faith is to require actions of life and reason from a man before he were begotten or cleannesse and purity before he were washed Again that sacrament that was administred unto all the churches of the Gentiles in the Scripture mentioned without any mention in the Scripture of any preparative grace that must it self be the symbol of the first grace and preparative of all other graces But baptisme is such therefore baptism is preparative to all other graces Let all the Epistles of the Apostles be searched and ye shall finde they were all written to baptized persons that they are full of exhortations to faith and sometimes arguments drawn from baptisme past to move them to repentance and newnesse of life Rom. 6.4 St. Paul doth indeed tell them that they were buried by baptism with Christ but what doth he collect out of that therefore repent and believe but doth he at any time speaking of faith and repentance argue from thence to baptisme and tell any of them if they would believe and repent they should be baptized which the right method of handling the doctrine of the Gospel would have required if faith and repentance had been preparatives but I am confident if any man shall take on him to teach faith and repentance as preparatives to baptisme he must either make his Text or draw that out of it that will not come he that will teach any doctrine other then so much as may make them willing to be baptized and repute them disciples and teach them as disciples of Christ unbaptized must follow no Apostolicall Precept or Example That which is drawn out of the commission is without ground that teaching must go before baptizing because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set first For first the phrase of the words is changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas had there been a methodicall enumeration of things that ought to have been performed in order one before another the stile ought not to have been altered it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go teach and baptize and therefore those that would gather any thing out of the order of the words must be enforced to read them so which the Text will not permit Again the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a●●●rist in the Imperative mood which standeth for a Future whereas the words baptizing and teaching what I command are both Present Again this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall make disciples is the end and ought to be the first set down and declared to those that shall be imployed about the means as I have formerly proved and so the stile doth clearely manifest ye shall make all the world disciples baptizing them and teaching them whatsoever I command which is as much as by so doing ye shall make them disciples as if a man should say sowing in season and making good choice of your seed and land ye shall have a good crop here is plainly intended that these Participiall expressions this sowing and making good choice shall be taken up for the mean and the crop is to be expected after as the successe and event of them as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn and therefore some collect that it doth imply a learning with profit that is nothing to the preparation if there be any thing in that it is in the successe and it hath the vertue of a promise and

is estimated by God limited and extended according to the good pleasure of God Isai 48.17 I am the Lord thy God that teacheth thee to profit Paul plants Apollo watereth it is God that giveth the successe and if it should stand in that sense as a preparation to baptisme in the commission it must contain a manifest falshood or prove undeniably universall grace if they shall teach with profit all nations and baptize them or at least an universall nationall acceptation of the Gospell teaching with profit can admit of no milder sense then that and if every person must be taught with profit before he be baptized then none ought to be baptized but the elect of God and it were a sin for any Minister to baptize any other but such as received profit by the word the word worketh to the hurt of the reprobate whatsoever shew of profit it may seem to have 3. Reason That doctrine that taketh away the distinction of the two Sacraments that is a false doctrine but Anabaptisme doth take away the distinction of the two Sacraments ergo the doctrine of the Anabaptists is a false doctrine That doctrine that requireth preparation to both Sacraments taketh away the difference of the Sacraments but Anabaptists require preparation to both Sacraments therefore Anabaptists take away the difference of the Sacraments The difference doth consist in this that the Sacrament of baptisme is preparative to the Lords Supper sacramentally giving that to us which we stand in need of to make us fit for the Lords Supper I say sacramentally not that God cannot or doth not take his owne time of calling sometime before we are partaker of either Sacrament sometimes after we have both Sacraments yea and after we have sinfully prophaned the Lords Supper but Sacraments have their proper use and signification and are as all other duties lyable to abuse Wee must behave our selves as men under the meanes we have our duties charged upon us of God whereof some are officiall some personall belonging to every mans person about the performance of all which we may sinne either by omission or misuse but all the good that we receive by word or sacraments is of God what we doe by way of office that lyeth charged on us by the rule that we receive from God which is to baptize all Nations and teach them the successe is of God and the account of faith must be given to God we can take some account of some workes to wit those that are externall but of faith and of such workes as are imminent the thoughts of the heart we can say nothing to them Now the communion that is between Christ and us is set downe in Scripture by Christs being or dwelling in us and we in him we must first be in Christ before he can be in us we were in Christ by election before the foundation of the world and therefore may bee received into Christ before we can have faith nay we are said to be baptized into Christ Rom. 6.3 so many of you are baptized into Christ Jesus and the grace of baptisme is said to be wrought by the Spirit by the Spirit ye are baptized into one body 1 Cor. 12.13 and Gal. 3.27 As many as are baptized into Christ have put on Christ Christ is never said to be conveyed into us by baptisme but by faith Ephes 3.17 That Christ may dwell in your hearts by faith what is instrumentally ours by faith is sacramentally ours by the Lords supper he therefore that eateh Christ in the Lords supper Christ is in him Iohn 6.56 Hee that eateth my flesh dwelleth in me and I in him but Christ is never laid to be in us by baptisme but we are baptised into Christ he is not baptized into us but he is communicated into us in the Lords supper for which faith is required as a preparation and the habitation of Christ in us is ascribed to faith as a meanes as before that Christ may dwell in your hearts by faith but our birth in Christ or regeneraion is not at all ascribed to faith but to the Spirit and water John 3.5 Except a man be born by water and the Spirit and to the Word 1 Cor. 4.15 I have begotten you through the Word but never are we said either to be born or begotten by faith the acts of faith are growth life and fruits of sanctification Joh. 6.35 Those that believe and come to Christ are said to eat and drink Christ For he that cometh unto Christ is promised he shall never hunger and he that believeth in him shall never thirst And this vertue is ascribed to the body and blood of Christ from whence Divines do justly gather that he that believeth doth eat the flesh and drink the blood of Christ but no intimation in Scripture from whence any man can collect that he that believeth is baptized unlesse it be à posteriori For he that doth believe must first be baptized by the Spirit before he can believe and thus are the graces offered in the sacraments kept distinct which otherwise would be the same that the grace of baptisme is initiall that of the Lords supper is perfective which may further be manisted thus our calling hath two parts the proffer of grace and the acceptance of grace proffered The first is by the Word the Spirit and Baptisme the other is by the Word Spirit Faith and the Lords supper I have here added faith because the Scripture doth so making faith an instrument by which we receive Christ but Christ must be proffered to us by his Spirit and Word before we can receive him which is expressed in the word calling as distinct from justification and goeth before justification in which we have the first act of faith Rom. 8.30 Whom he predestinateth them he also called whom he called them he also justified we are not called by faith but we are justified by faith Rom. 2.28 and 5.1 Baptisme is the seal and sacrament of Gods work in us which had need to be most cleerly manifested and confirmed unto us as having most of God and least of us that we might submit to it wherunto we are most averse therefore what hath most of us in it that pleaseth us best as works better then faith and faith as we look on it in our selves as a qualification is more delightfull to us then as it is in its own nature working humiliation teaching us to deny our selves and rest on God men do use to magnifie faith but too many under a false apprehension even of secrecie and liberty before 〈◊〉 faith is not a boasting quality nor to be pleaded before men but God and this 〈◊〉 cap. 2. doth handle at large shewing that men are very inclinable to 〈◊〉 ●●o●st of faith before men and rely on works before God and herein the deceitfulnesse of our hearts is very great when we conceive we deal with an 〈◊〉 power then we finde the things of faith apprehended

said Be baptized and wash away thy sinne but wash thy sinne first and then be baptized Act. 15.9 St. Peter sheweth that faith doth purifie the heart Now it is true faith doth receive the Word and Sacraments and maketh one and the other effectuall but both Word and Sacrament doe propose Christ the Word to the eare Sacrament to other senses Baptisme doth represent the bloud of Christ washing and sense doth looke on the washing of water and faith on the promise annexed Now as the word is proposed to the eare so water is tendred and the body washed with water whence faith doth collect the purgation of the soul from the testimony of God water is no more the immediate object of faith then the word it is the authority of God in the word that is the object of faith as likewise the bloud of Christ in baptisme they that beleeve and they that beleeve not heare the word and it is no prophanation of the word to preach it to an Infidell neither is it any prophanation of baptisme to baptize an Infidell yet it is hard to make him heare patiently that in no measure doth beleeve unlesse miracles or in defect of them some assistance of the Civill Magistrate doe concurre so that baptisme is but an offering of the purgation by the bloud of Christ to the eye and the body as the word doth to the eare and may be tendered as the word to all Nations the power of the one and the other is by faith in Christ conveyed unto us in the sacrament of baptisme or the word baptisme cannot worke as baptisme till after administration whatsoever is said of it before is but the operation of the word the washing of water doth sacramentally strengthen our faith no duty of preparation charged on any no man ever reprehended for receiving baptisme unworthily though the Minister hath baptisme charged on him as part of his duty yet never any caution given to Ministers in generall or to Titus or Timothy to take heed that they baptize no unworthy persons nor any sinne or punishment charged on any Minister for baptizing any rashly or without due examination no precept concerning any difference but baptize and teach all Nations to the end that they may become the Disciples of Christ Now where no Law is there is no transgression where God doth not charge sinne how dare any mortall man say this or that is sinfull if any preparation be required let the Scripture bee shewed where that was taught where baptisme was deferred till any competent preparation were manifest what Scripture is directed to the catechumeni nay what one sentence of Scripture is applicable to them that is not applicable to Christians at all times as well after as before baptisme Baptisme is a religious rite which men are easily perswaded out of principles of nature to embrace as may be seen in all Idolatrous worships they have their religious rites which they are perswaded come from the appointment of their gods upon which ground they receive them Now that God did appoint baptisme is no abuse and so we must tender it to Nations by the appointment of Christ which though they receive but as an Infidell doth the word yet when faith commeth they make use of it Therefore the Apostles argue to move newnesse of life from baptisme already received So Romans 6.3.4 5. St. Paul argueth what use wee should make of our baptisme namely that wee should rise with Christ but though the most noble way of arguing be from causes and therefore in the Sacrament of the Lords supper where the worthy receiving of that doth depend on an antecedent cause there faith is said to obtaine the whole vertue of the worke Joh. 6.35 I am the bread he that commeth to me shall never hunger and he that beleeveth on me shall never thirst v. 47. He that beleeveth hath everlasting life 51. Hee that eateth of this bread shall live for ever Whereby he plainly saith That he that beleeveth eateth my flesh this bread which is my flesh sacramentally and made such to me by faith Never any such doctrine as this he that beleeveth is baptized because no doctrine is extant precedent to baptisme in reference to the Gentiles See all the Epistles to the Rom. Corinthians and the residue all are written to Churches already baptized Paul declared the whole counsell of God and yet not one word what should be the carriage of the Catechumeni or the Ministers towards them as if he should suppose none under the right of the Gospell that will not first bee baptized and received by the commandement of Christ so he that will teach any thing in St. Pauls Epistles they must teach them to the baptized to whom they are directed as for the Catechumeni nothing is written or directed either to them or concerning them As for those histories of the Acts the greater part were Jews in Covenant with God already unto whom Peter did indeed preach repentance in reference to that bloud that they were guilty of in killing the Lord of glory not as preparation to baptisme but repentance and baptisme are both exhorted unto as precedent to the gift of the Holy Ghost whereas if such preparation had been needfull to baptisme Peter should have stayed for the gift of the Holy Ghost to manifest their fitnesse or at least given them some directions by which they might manifest their fitnesse or shew their repentance and faith which he never did St. Luke doth indeed say They that gladly received the word were baptized but that they manifested it any way but by receiving baptisme gladly doth not appeare and this was ground enough for an Historian to say they gladly received the word wherein they were exhorted to be baptized when they were gladly baptized As for that story of Cornelius that was indeed a pure Gentile Though Peter had commission enough to have gone to him by the command of Christ Mat. 28.19 and to have baptized him and taught him the commands of Christ yet it is plaine Peter did not understand the Commission therefore God for Peters owne satisfaction and the satisfaction of them of the circumcision was pleased in all that story to goe before Peter in a miraculous way Peter was so farre from baptizing of Cornelius that he was hardly perswaded to goe to him or preach to him but as God did go before him by miracles which when they of the circumcision saw the text saith they were astonished And of this very story St. Peter Act. 15. and other places maketh use of to satisfie the Jewes touching the calling of the Gentiles but this was the mercy of God during the infancie of the Church to use such extraordinary meanes for the drawing off the Jewes from that ceremoniall distinction that God himselfe had put between Jewes and Gentiles but in the orderly administration God sent the Holy Ghost though by extraordinary manifestations yet in a seasonable time when first he had