Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	earth_n	fire_n	spirit_n	3,852	5	5.3207	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72264	The touch-stone of the reformed Ghospell. Wherin sundry chiefe heads and tenets of the protestants doctrine (obiected by them commonly against the Catholicks) are briefly refuted. By the expresse texts of the protestants owne Bible, set forth and approued by the Church of England. With the ancient fathers Iudgments thereon, in confirmation of the Catholike Doctrine; Gagge of the new gospel	Heigham, John, fl. 1639.	1634 (1634)	STC 13033.8; ESTC S125239	50,830	222

the sonnes of God Wordes which plainly imply a liberty of will For when he sayth some receiued him and some not who sees not the liberty both of the one and of the other for these would not receiue him and those would Deut. 30.19 I call heauen and earth to record this day against you that I haue set before you life and death blessing and cursing therfore choose life that both thou and thy seede may liue And rightly may we call heauen and earth to witnes against them who commit the same fault touching Grace which the Turkes do touching Nature For the Turkes belieue that the fire burnes not nor water wets not but that God doth it by the fire and the water And so our Aduersaries say that a man desireth no good nor doth no good but only that God doth all by man but this is false Therfore c. Luc. 13.34 O Hierusalem Hierusalem c. how often would I haue gathered thy children togeather as a henne doth gather her brood vnder her winges and yee would not I would saith Christ and yee would not What for Gods sake can be spoken more plainly See more Luc. 10.42 Acts 5. 4. Ad Philem. v. 14.1 Cor. 7.37 9.1.14.2 Cor. 9.7 Ose 3.9 Num. 30.14 Iosua 14.13.2 Reg. 24.12.3 Reg. 3.5 Eccles 15.15 Mat. 19.17 Iosue 24.15.2 Samuel 12. Pro. 11.24 Reuel 3.20 Isa 1.19.20 ¶ See the ancient Fathers Euseb Caesar de praep l. 1. cap. 7. saith that those who hould this opinion do peruert and ouerthrow Vniuersam vitam humanam all the whole life of man And in very deed his reason is good for vpon this consideration of mans Free-will are grounded all politicall lawes precepts and prohibitions paynes and rewards which else were meerly superfluous and against reason S. Hilary l. 1. de Trinitate saith He would not there should be a necessity for men to be the sonnes of God but a power S. Aug. l. 1. ad q. 4. saith To consent vnto Gods vocation lyeth in a mans owne will So teacheth S. Amb. in Luc. cap. 12. S. Chrysost hom 19. in Genes S. Iraeneus l. 4. cap. 72. S. Cyril lib. 4. in Ioan. cap. 7. We cannot in any wise deny freedome of will in man And S. Aug. afore recited saith lib. 2. cap. 4. de act cum Felice Manich How should our Sauiour reward euery one according to their workes if there were no Free-will XX. That it is impossible to keepe the Commandements of God though assisted with his grace and the holy Ghost COntrary to the expresse wordes of their owne Bible Philip 4.13 I can do al things through Christ which strengthneth me Therfore it is impossible to keepe the Commandements or else it is false that he could do all things Luc. 1.5.6 The Scripture speaking of Zachary and Elizabeth sayth And they were both righteous before God walking in all the commandements and ordinances of the Lord blamelesse Yet they vsually say that none are so righteous as that they can keep any of them but these two were so righteous as they kept all of them now whether of these wilt thou belieue S. Luke or our Reformers Luc. 11.27.28 Blessed is the wombe that bare thee and the paps which thou hast sucked But he sayd Yea rather blessed are they that heare the word of God and keepe it Christ pronounceth them blessed who heare the word of God keep it but the commandements are the word of God which they affirme no man can keep therefore they affirme that no man can be blessed And like vnto this is that of Iohn 13.17 Matt. 12.50 Iohn 14.23 with an infinite number of such like places in their owne Bible with all which this this new doctrine doth seeme to dally in plaine termes Luc. 11.2 Thy will be done as in heauen so in earth In this petition either we demand a thing impossible or else the Saints in Heauen fulfill not the will of God in all thinges or els it may be fulfilled also by vs on earth one of the three But the two first are full of absurdities therefore the later is to be granted 1. Iohn 5.3 For this is the loue of God that we keep his commandements and his commandements are not grieuous If the Commandements were impossible they could bind no man for it is not to be conceiued how one should sinne in a thing which he could not possibly auoid And Christ saying to the young man in the Ghospell If thou wilt enter into heauen ' keepe the Commandements is as much as if he had said If thou wilt enter into heauen take hold of the Moone betweene thy teeth See more Ezech. 36.27 Mat. 11.30 19.17 Eccles 15.15 Rom. 13.8.10 7.3 Iosua 11.15 22.5 Psal 17.3 Deut. 30.11 1. Iohn 2.4 Iob. 27.6 1.22 Rom. 2.27 Luc. 10.28 15.7 3. Reg. 14.8 15.5 Ephes 1.4 Galat. 5.14 Gen. 6.9 ¶ See Origen hom 9. in Iosue S. Cyril l. 4. cont Iulian. S. Hilar in Psal 118. S. Hier. l. 3. cont Pelag. S. Basil who saith It is an impious thing to say that the commandements of God are impossible The maintayne XXI That fayth only iustifieth and that good Workes are not absolutly necessary to saluation COntrary to the expersse wordes of their owne Bible 1. Cor. 13.2 And though I haue the gift of Prophecy and vnderstand all mysteries and all knowledge and although I haue all fayth so that I could remoue mountaynes and haue no charity I am nothing Therefore fayth only doth not iustify yea this plainly proueth that faith is nothing to saluation without good workes Iames 2.24 Yee see therfore how that by workes a man is iustified and not by fayth only Wherfore S. Aug. lib de fide and operibus ca. 14. writeth that this Heresy was an old Heresy euen in the Apostles tymes And in the preface of his Comment vpon the 32. Psalm he warneth all men that this deduction vpon this speach of S. Paul Abraham was iustifyd by faith therfore workes be not necessary to saluation is the right way to hell and damnation See the Rhemes Testament vpon this place Iac. 2.14 What doth it profit my brethren though a man say he hath fayth and haue not workes Can fayth saue him This proposition but especially the former is directly opposite to that which our Aduersaries hould Neither can they pretend that there is the like opposition or contradiction betwixt S. Iames speaches and S. Paul for though S. Paul say Mā is iustified by fayth yet he neuer sayth by fayth alone Gal. 5.6 For in Iesus-Christ neyther Circumcision auayleth any thing nor Vncircumcision but fayth which worketh by loue Note well this place for if our Aduersaries who pretend conference of places to be the only Rule to explicate the hard passages of holy Scripture had followed but this their owne Rule this one text would haue cleered vnto them al other wherein Iustice and Saluation might seeme to be attributed to Fayth alone See more

refused if it be receiued with thanks giuing for it is sanctified by the word of God and prayer Yea it was a common vse in the primitiue Church to bring Bread to the priests to be hallowed Author oper imp hom 14. in Mat. and being blessed to sēd it for sacred presents from one Christian to another as S. Aug. witnesseth ep 31 34.35.36 Mat. 23.17 Yee fooles blind whether is greater the gold or the temple that sanctifieth the gold Mat. 23.19 Yee fooles and blind whether is greater the gift or the Altar that sanctifieth the gift Lo how plainly our Lord affirmeth in both these places that the Temple sanctifieth the Gold and Altar the Gift generally all creatures seuered from common and profane vse to religion and worship of God are therby made sacred and holy Are not they therfore much to be blamed who keep such a scoffing at holy water holy ashes and the like See more 2. Reg. 2. we 4.2 where the Prophet Eliseus applied salt to the healing and purifying of the waters Toby 6.8 where the Angell Raphaell vsed the liuer of a fish to driue away the diuel 1. Samuel we 1. Kinges 16. where Dauids Harpe and Psalmody kept the euill spirit away from Saul ¶ See S. Greg. l. 1. dial cap. 4. S. Aug. lib. 18. de ciuit Dei S. Hierom. in the life of Hilarion post medium S. Bede lib. 1. cap. 30. hist Anglic. XXXVII That children may be saued by their Parents fayth without the Sacrament of holy Baptisme COntrary to the expresse wordes both of truth it selfe and also of their owne Bible Iohn 3. 5. Verily verily I say vnto thee except a man be borne of water and of the spirit he cannot enter into the kingdome of God Therfore they cannot be saued without Baptisme Titus 3.5 Not by workes of righteousnes which we haue done but according to his mercy he saued vs by the washing of regeneration and renewing of the holy Ghost Marc. 16.16 He that belieueth and is baptized shall be saued but he that belieueth not shall be damned Seing infants therfore cannot belieue they must at the least be baptized or els they cannot be saued Heere they will obiect against vs that of S. Paul 1. Cor. 7.14 That the children of the faythful are sanctified But if they vnderstand by their sanctification that they are borne without sinnes they do directly oppugne S. Paul who affirmeth Ephes 1. that we are all borne the sonnes of wrath Yea S. Paul in the selfe same place sayth the vnbelieuing woman is sanctified by the belieuing man and yet I hope they will not say that she obtaines therby the full remission of her sinnes Gen. 17.14 The vncircumcised man-child whose flesh of his fore-skin is not circumcised that soule shal be cut off from his people But Circumcision was not more necessary to the Israelites then Baptisme to the Christians Therefore c. ¶ See S. Aug. lib. 1. de peccat merit and remiss cap. 30. and epist 90.92 S. Leo. epist 80. ad Episcop Campaniae S. Irenaeus lib. 3. cap. 19 S. Cyp. lib. 3. ep 8. ad Fidum XXXVIII That the Sacrament of Confirmation is not necessary nor to be vsed COntrary to the expresse wordes of their owne Bible Acts 8.14 Peter and Iohn prayed for them that they might receiue the holy Ghost for as yet he was fallen vpon none of them only they were baptized in the name of the Lord Iesus Then laid they their handes on them and they receiued the holy Ghost Lo the holy Ghost is giuen in Confirmation which was not giuen in Baptisme how then is it not necessary nor to be vsed Heb. 6.1 Therfore leauing the principles of the doctrine of Christ let vs goe on vnto perfection not laying againe the foundation of repentance from dead workes and of fayth towards God of the doctrine of Baptisme and of laying on of handes Lo Confirmation is heere called one of the Principles of the doctrine of Christ and a foundation of repentance How then not necessary nor to be vsed ¶ See the Fathers that affirme the same Tertul. lib. de Resur carnis S. Pacianus lib. de Baptismo S. Ambr. lib. de Sacram. S. Hierom contra Lucifer And lastly S. Cypr. lib. 2. epist 1. speaking both of Baptisme and Confirmation sayth Then they may be sanctifyed and be the sonnes of God if they be borne in both Sacramēts XXXIX That the bread of the supper of our Lord was but a figure or remembrāce of the body of Christ receiued by fayth and not his true and very body COntrary both to the expresse wordes and truth of their owne Bible Luc. 22.15 With desire I haue desired to eate this pass-ouer with you before I suffer Now to refer these wordes to a figuratiue eating only by fayth were most absurd for we cannot say that Iesus Christ could receyue or eate himselfe in this sense sith all Diuinity forbids vs to admit fayth in the Son of God Therefore that Pasche which he so greatly desired to eate with his Disciples before he suffered was the Pasche of his owne true body Luc 22.16 For I say vnto you I wil not any more drinke of the fruite of the vine vntill it be fulfilled in the Kingdome of God Wordes of wonderfull force and which cannot be vnderstood figuratiuely no more then the former it being a thing as cleare as the Sunne that of material bread and drinke there is no vse at all aboue in heauen Iohn 6.51 I am the liuing bread which came downe from heauen if any man eate of this bread he shall liue for euer And the bread that I wil giue is my flesh which I will giue for the life of the world Beza is very angry when we ask him If the bread that came downe from heauen be liuing or life-giuing bread He willingly granteth vs the later but cannot endure to heare tell of the former and therefore translateth life-giuing insteed of liuing But this is absurd or the Sunne is life-giuing but is not liuing and being granted to be liuing what else is it then his body And note withall that thus our Lord spake of this blessed bread before he gaue it Mat. 26.26 Take eate this is my body And Luc. 22.19 This is my body which is giuin for you What I pray can be spoken more plaine Notwithstanding they wil needes mantaine and affirme that what he gaue and they receiued was nothing else but bare bread Note also that our Lord spake this at the very giuing thereof 1. Cor. 10.16 The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the body of Christ And 1. Cor. 11. he addeth He that eateth and drinketh vnworthily eateth and drinketh damnation to himselfe not discerning the Lords body Loe how both before our Lord gaue it at the very giuing of it and his Apostles and disciples after he had giuen