Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	ghost_n	holy_a	lord_n	4,282	5	3.9053	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13257	A confession of fayth made by common consent of diuers reformed churches beyonde the seas: with an exhortation to the reformation of the Churche. Perused and allowed accordinge to the Queenes Maiesties iniunctions.; Confessio Helvetica Posterior. English.	Bèze, Théodore de, 1519-1605.; Bullinger, Heinrich, 1504-1575.; Old, John, fl. 1545-1555.	1568 (1568)	STC 23554; ESTC S118060	120,110	316

and are no more called onely water bread and wine but also regeneracion or the wasshyng of renouacion also the bodie and bloude of the Lorde or sacramentes of the bodie and bloude of Christ Not that the signes are chaunged into the thynges signified and that thei cease to be that whiche thei are by their owne nature for then thei should not be Sacramētes nor signes but onely the thynges signified but therfore the signes beare the names of the thinges because thei are misticall tokens of holie thynges and the signes and thynges signified are ioigned together sacramentallie I saie thei are ioigned or vnited by a misticall significacion by the will and counsaille of hym who ordained Sacramētes For water bread and wine are not common but holie signes and be that instituted water of Baptisme did not institute it to the intent that the faithfull should bée wasshed with the water of Baptisme onely And he that commaūded in his supper to eate bread and drinke wine ment not that the faithful should take the bread and wine onely without a misterie as thei eate breade at home in their houses but also that they shoulde spiritually bee partakers of the thynges signified and be in déede by faithe wasshed from their synnes and fedde in Christ through faithe Therfore we allowe not those who attribute the sanctifiyng of the Sacramentes Heresies to I knowe not what Caracters and to the recityng or to the vertue of woordes promised of the consecrater or of him that hath an intent to consecrate or els to accidentall thynges which are deliuered to vs neither by woorde nor by example of Christe nor his Apostles Nether dooe wée allowe their doctrine who speake of the Sacramentes as though thei wer cōmō signes not signifiyng som weightie matter or not of greate vertue or efficacie Neither allow we those who so muche regard the inuisible thynges ment by the Sacrament that thei despise the visible thynges in the Sacramentes beleuyng that it is superfluous for them to receiue the signes because thei imagine that thei enioie alreadie the thinges ment by thē Such heretikes the Messalians are named to bee Neither doe we allowe their doctrine who teache that grace and the thynges signified are so tied to the signes and encluded in them that whosoeuer receiueth the signes outwardlie bee partakers also what maner of man soeuer he bee of the inwarde grace and spirituall thinges signified by the Sacramentes Notwithstandyng as wée dooe not ponder the worthinesse of the Sacramentes The Sacrament is not the worse for the vitiousnes of the receauer by the worthinesse or vnworthinesse of the ministers so we compte theim not better or worse for the vertue or vice of the receiuers For we acknowledge that the worthinesse of the Sacramentes doe depende of faithe and of the mere goodnes of God For as the woorde of God remaineth the true worde of God wherein not onely the bare wordes are rehersed while it is preached but all thinges signified by the wordes are offered of God Albeeit wicked and Infidelles heare the wordes and vnderstande them but yet enioye not the thynges ment thereby because thei receiue theim not with a true faithe Euen so the Sacramentes consistyng in the worde the signes and thynges signified remaine true perfect Sacramentes not onely signifiyng holie thynges but also God offeryng them the thynges signified althoughe vnbeleuers receiue not the thynges offered This cometh to passe not through the defaulte of the geuer or of God the offerer but of men receiuyng without faithe and vnworthely Whose incredulitie maketh not Roma iii. the faith of God of none effect or force Furthermore seyng that in the beginnyng where it was declared what sacramentes were wée brieflie shewed to what ende thei were instituted wée neede not tediouslie to reporte that whiche wee haue ones saied It followeth therefore that wee seuerallie treate of the Sacramentes of the new Testamente ¶ Of holie Baptisme Chapi 20. BAptisme was firste inuented Christ ordained baptisme and sanctified of GOD Ihon beeyng the firste that baptised Christe with water in the riuer of Iordane Afterward this office was committed to the Apostles who Baptised also with water The Lorde in plaine woordes commaunded them to preache the Gospell Math. 28. Actes ii and to Baptise In the name of the father and of the sonne and of the holy ghost Peter also answered in the Actes to the Iewes demaundyng of him Act. ii what thei should doe Let euery one of you bée baptised in the name of Iesus Christe for the remission of your synnes and ye shall receiue the gift of the holie ghoste Wherefore Baptisme is called of many the firste signe of gods people because by it his electe begin to retaine to the liuyng Lorde There is but one Baptisme in the Churche of God wherewith it is sufficient once to be Christened For Baptisme once One baptisme receiued doeth indure all our life lōg beyng a perpetuall sealyng of our adoptiō For to be Baptised in the name of Christ is to be written to be entred what it is to be baptised and receiued into the couenaunte and familie yea and into the inheritaunce of God his children yea euen now to be named by the name of God that is to be called the child of God to be purged also from the dregges of our synnes and to haue frely sundrie graces of God to leade a newe and innocente life Baptisme dooeth kéepe in memorie and renewe God his benefites bestowed on mankinde For wee all are borne in the filthines of sinne and are the children of wrathe but God who is riche in mercie dooeth clense vs from oure sinnes frelie by the bloud of his soonne in whom he maketh vs by adopcion his soonnes knitteth vs to him with an holie couenaunte enricheth vs with sundrie giftes that wee maie be able to liue a newe life Al these benefites are sealed with Baptisme for inwardlie our soules and myndes are regenerate purified and made newe of GOD by the holie ghoste but outwardlie wee receiue the seale of his large giftes in water by the whiche those greate benefites are represented and as it were laied before our yies to beholde Therefore wée are Baptised that is we are wasshed and sprinckeled with visible water For as water maketh cleane our filthe doeth refresh we are baptised with water and coole our fainte and burnyng bodies so the grace of God doeth purge our soules from stinkyng synne after an inuisible sorte or spiritually God also separateth vs by the Sacraments of Baptisme from all other religions and from all other people and dooeth consecrate vs a peculier people to him and as his owne proper gooddes whē therefore we are Christened wée confesse what we are bonde to doe by baptisme our faithe and are bound to God to obeye hym to mortifie our fleshe and to leade a newe life and are inrolled in the holie roule of Christe his souldiers to fight

extreme Vnction or anelyng are the inuencions of man whiche the Churche maie wāt without any dōmage Neither vse we them in our churches For thei haue some thynges whiche we cānot allowe We vtterly deteste all the marchaundice whiche the Romistes practise in dispensing for their Sacramentes The aucthor of all Sacramentes The author of sacramēts is God is not man but God onely Men can not institute Sacramentes for they partaine to the seruice of God and it belongeth not to mennes duetie to inuent or make God his seruice but to receiue kepe that whiche Note is deliuered to thē of God Moreouer the Sacramentes haue promises annexed to theim whiche require faithe But faith resteth onely vpō the worde of God and the worde of God is likened to tables or letters the Sacramētes An apte similitude to seales wherewith GOD onely sealeth his letters And as God is the aucthour of his Sacramentes so continually God worketh in his sacramentes he worketh in that Churche wherein the Sacramentes are rightly ministered So that the faithefull whē thei receiue the Sacramentes of God his ministers doe acknowledge that God doeth woorke in them and therefore receiue the Sacramentes as though it were at GOD his handes Thei knowe also that the ministers viciousnes if there bee any notorious sinne in them hurteth not them seing The Sacrament is not the worse for the ministers sinne that thei confesse that the worthinesse of the Sacramentes depēde of the lordes institucion Wherefore thei make a manifeste difference in the ministeryng of the Sacramētes betwene the Lorde hymself and the minister of the A difference betwene the auctor the minister of sacramentes Lord cōfessyng that the thyngs ment by the Sacramentes as grace faithe forgiuenes of sinnes in Christ c. are geuen by the Lorde hymselfe but the figures to wit water bread or wine Christ is the chiefest thing to be considered in the sacraments bee deliuered theim by the handes of Gods ministers Howbeit the cheifest thyng that in all the Sacramentes is proposed of God and taken hede vnto of all the godlie in all ages whiche other call the substaunce and matter of the Sacramentes is Christe their sauior that onely sacrifice and that lābe of God whiche was slain from the beginnyng of the worlde and that rocke whereof al our forefathers did drinke by whom all the electe are Circumcised without handes and by the holie Ghoste are washed from all their synnes and are nourished with the true bodie and bloud of Christ to life euerlastyng And touchyng that whiche is chiefeste wherin the sacraments of the newe and olde Testamēt are a like in the Sacrament and the thing it self the Sacramentes of bothe people are like For Christe the onely mediatour and Sauiour of the faithefull in the Sacramentes bothe of the olde and newe Testamente is that chiefe principall thyng and the thyng it self ment by the Sacrament One and the self same God is aucthour of theim in bothe To bothe people thei were giuē as tokens yea as pledges of God his grace promises whiche maie bryng into our remembraunce and renewe his large benefites whereby also the faithfull were separated from al other religions of the worlde whiche to cōclude were receiued Spiritually by faith vnityng the Ceremonies to the Churche and admonishyng theim of their duetie In these I saie the like the Sacramentes of bothe people are not vnlike although thei differ in signes But wee make a farre greater difference in the Sacramētall signes For our Sacramentes are stronger and of longer duraunce because to the worldes ende thei shall neuer bee chaunged Our Sacramētes witnesse that bothe the thyng and the promes is alreadie fulfilled and made perfecte in Christ whiche the Sacramentes of the old lawe did signifie should be fulfilled Also ours are more simple lesse troublesome of smaller coste and not intangled with Ceremonies belongyng to a mightier people dispersed throughout the whole worlde and seyng thei be more excellente and brede in vs a stronger faith by the working of the holie ghoste there foloweth also more plentifull store of God his spirit by the worthie receiuyng of them Verelie seyng that Christe the true Christ abrogatinge the old sacramēts gaue vs new Messias is come in the fleshe and shewed to vs and abundaunce of grace powred vppon the people of the newe Testamente the Sacramentes of the old people are abrogated and the Sacramentes of the newe Testamente put in their places In the sted of Circumcision Baptisme In the place of the Paschal lambe and Sacrifices the Lordes supper Againe as in time paste the Sacramentes Sacraments consiste in three things did consiste of the woorde the signe and the thyng signified so now also the self same thre partes as it wer are required to the perfecte making of our Sacramentes For by the woorde of God thei are made that whiche before The worde thei were not that is to witte Sacramētes For they be consecrated by Consecratiō the worde and are declared to bée sanctified of hym whiche firste ordained them To sāctifie or cōsecrate a thing is to dedicate it to GOD and to some holie vses that is to saie to separate it from commō and prophane vses and appoincte it to some holie purpose For in Sacramentes the signes are made of suche thynges as are commonly vsed ● Signes of outwarde and visible thynges As in Baptisme the elemēt of water and the visible wasshyng whiche wee sée the minister doeth is the signe but the thyng signified is regeneraciō and washyng awaie of our synnes In the supper of the Lorde the signe is bread and wine which we commonlie vse in eatyng and drinkyng but the thynge signified is the verie bodie of Christe 3. The things signified deliuered and his bloud shedde for vs. Therefore water breade and wine of their owne nature not seruing to god his instituciō and not put to any holie vse are onely that whiche thei are named to be and we proue them to be by experience Howbeit if the woorde of the lorde bée added with callyng vpon God his name and with renewyng of the firste institucion and sanctificaciō these signes are cōsecrated and declared to be sanctified of Christe For still remaineth in the Churche in his vertue and efficacie that firste institucion of Christe and consecracion of the sacramentes So that he whiche none otherwise celebrateth the Sacramentes then the Lorde hymself at the first ordained dooeth euen now enioye the fruites of that moste excellente consecracion of all other therefore Christ his owne woordes are rehearsed in the celebracion of the Sacramentes And bicause by the worde of God we lerne that these signes are ordained of the lorde for an other ende then cōmonly thei are vsed for therefore wée teache that the signes beyng put to this holie The signes beare the names of the thinges signified vse beare the names of the thinges signified by theim

true confessiō and to speake all at a worde saithe bringeth forthe al kinde of good Good workes come of ●uth fruites and good woorkes in vs. For we teache that true good workes doe spryng of a liuely faithe by the woorkyng of the holie ghoste and are doen of the faithfull accordyng to the wille or rule of God his woorde For Peter the Apostle faieth geue all diligence i. Peter i. thereunto and ioine vertue with your faithe and with vertue knowledge with knowledge temperaūce c. We saied before that the Lawe of GOD whiche is the will of God dooeth prescribe vnto vs a paterne of good workes And the Apostle affirmeth this is i. Thes iiii the will of God your sanctificaciō and that ye should abstaine from vnclennes that no man oppresse or defraude his brother in any matter For God workes that men inuente of their owne braine alloweth not those workes those worshippynges whiche wee chose of our owne hedde whiche Paule calleth volontarie religiō Whereof the lorde Collos ii also in the gospell saith Thei worship me in vain teachyng the doctrine and preceptes of men Wee reproue therefore suche woorkes but we highly cōmende and earenestly require those woorkes whichē be accordyng to the wille and commaundemente of God The ende of good workes We must therfore doe good dedes yet not to merite thereby life euerlastyng for as the Apostle saieth Life euerlastyng is the gifte of God nor to make our boaste or bragge thereof whiche Math. vi Christe reproueth nor yet for gaine whiche also he disaloweth Math. xxiij but to the glory of God to commende our vocacion to shewe our thankfulnesse to God and to profite our neighboure Againe our Lorde faieth in the Gospell Lette your light so shine before Math. v. men that thei maie see your good workes glorifie your father whiche is in heauen And the Apostle Paule Eyh iiij Walke as becommeth your vocacion Also Collo iij. Whatsoeuer ye shall doe saith he in worde or dede doe all in the name of the Lorde Iesus geuyng thankes to GOD the father through hym And Phil. ij Looke not euery man on his owne matters but on other mennes thynges also And Tite iij. Lette our brethren learne to shewe for the good woorkes for necessarie vses that thei be not vnfruitfull Albeit therefore wee teache as the We reiecte not good workes but necessarilie require them Apostle doeth that a man is Iustified freelie by faithe in Christe and not by any good woorkes yet we doe not dispise or condemne good woorkes wée knowing that man was not made nor regenerate by faithe to be idle but rather to dooe without ceassyng those thynges whiche are good and profitable For in the Gospell the lorde faith A good trée bringeth forthe good frute Math. xii And in Ihon. xv He that dwelleth in me bringeth forthe muche fruite To conclude the Apostle saieth wee are Gods creatures made in Christ Iesu to doe good woorkes whiche GOD hath prepared to walke in And again Heresies whoe deliuered hymself for vs to redeme vs from all our iniquitie and to clēse his owne peculier people which do good woorkes We condēne therefore all those that despise good woorkes babblyng that thei are vnprofitable Oure good workes are not the cause of our saluation and not to bee regarded Notwithstandyng we thinke not as was saied before that we are saued by good workes or that thei are so necessarie that without them no manne was euer saued For by grace by Christes onely benefite wee are saued Woorkes come of saithe necessarily but yet saluacion is vnproperlie ascribed to thē for moste aptlie it is to bee attributed to grace For that saiyng of the Apostle is verie well knowen if it bee of grace it is no more of woorkes or els were grace no grace But if it bee of workes it is no more grace or els wer Rom. xi woorkes no more woorkes Those workes doubtlesse do please God and are allowed of hym whiche Good workes please God we doe with faithe because thei please him by faithe in Christ who doe good workes which also procede of the grace of God through the holie ghoste For saincte Peter saieth In euery nacion Actes x. he that feareth GOD and woorketh rightuousnesse is accepted with hym And we ceasse not to pray for you that ye might walke worthie of the Lorde Col. i. and please hym in all thynges beyng fruitfull in all good woorkes Therefore we instructe men with as muche Note diligēce as we can and beate into their eares to embrase true and not false or Philosophicall vertues to doe in dede Hypocrites good workes and to performe the boūden duetie of a Christian manne We muche discommēde both the sluggishnesse hipocrisie of all suche as praise and professe the Gospell with their mouthe but with their filthie liuyng defile it And we laye before their yies Gods horrible threatenynges concernyng this matter his large promises liberall rewardes with exhortacions comfortes and rebukynges For wee teache that God geneth a God rewardeth our good deedes large rewarde to theim that doe good accordyng to the Prophettes saiyng Refraine thy voice from wepyng for Iere. xxxi Esaie iiii Math. v. x. thou shalte haue a rewarde for thy woorke Christe also promiseth in the gospell Be glad and reioyce for great is your reward in heauen And he that will geue to one of these little ones a Cuppe of colde water verelie I saie to you he shall not lose his reward Howbeit wee referre this rewarde whiche the Lorde geueth not to mennes merite Note who receiue the rewarde but to why God rewardeth them that doe good deedes the goodnesse liberalitie and truthe of God promisyng and geuyng it who notwithstandyng he oweth nothyng to any man yet hath promised to giue a rewarde to theim whiche faithfullie worshippe hym but to that ende GOD bestoweth on theim his rewarde that thei should serue hym Furthermore there be many thynges vnmete to bee presented to God and sundrie thynges are founde vnperfite euen in the sainctes deédes or workes But because God receiueth them into his fauour and loueth the workers for Christ his sake he geueth them the rewarde whiche he promised theim For otherwise our rightuousnesse is likened to filthie clothes The Lorde Esaie lxiiii Luke xvii Mennes merites merite nothyng also saieth in the Gospell When you haue doen all that is cōmaunded you saie ye are vnprofitable seruantes we haue dooen but that whiche was our bounded duetie to not Albeit then we Note Augu. teache that God rewardeth our good deedes yet we teache there withall as Augustine doeth that God crowneth in vs not our merites but his owne gifte And therefore what reward soeuer we receiue we affirme that it cometh of the grace of God worthelier called grace then a rewarde because that good which we do is doen rather by God his