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	word_n	6,570	5	4.3047	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13952	A briefe institution of the common places of sacred divinitie Wherein, the truth of every place is proved, and the sophismes of Bellarmine are reprooved. Written in Latine, by Lucas Trelcatius, and Englished by Iohn Gawen, minister of Gods word.; Scholastica, et methodica, locorum communium s. theologiæ institutio. English	Trelcatius, Lucas.; Gawen, John, minister of Gods word.	1610 (1610)	STC 24261; ESTC S103024	183,328	620

of the tense very frequent in Scriptures V. THe Fathers who treated of the difference of both Baptismes eyther treated of the circumstances the maner of Christ his manifestation onely and not of the substance or efficacy as Origen Iustin Nazianzene Chrisostome Cyrill or of the outward Baptisme of Iohn or the inward of Christ severally as Basil Tertullian Cyprian Hierom or as they are men haue erred from the truth as Augustine VI. THe office of Iohn Baptist ought two wayes to be distinguished one way whereby he receyved from God the office of teaching and baptizing the other whereby particularly hee is called the fore-runner of the Messias in the Scriptures by the former he sealed and conferred salvation ministerially by preaching and baptizing by the later hee fore-shewed Christ the true onely Author of the true Baptisme by both wayes the power and efficacy of Iohns Baptisme and of the rest is evidently proved to be the same VII A Comparison is made of both Baptismes in respect both of the persō and of the office of Iohn Christ not in respect of the essence effect neyther is the outward baptisme divers or different but in the administration or both the difference is declared betweene Iohns outward and Christs inward Baptisme VIII THe Consequence is of no validitie from a conjecture though ever so likely whereof notwithstanding there is no testimony extant in Scripture againe according to the vse of Scripture by a Synecdoche a part is taken for the whole Adde further that Luc. 7.8 The Scribes and Pharisies not being baptized are excepted of Iohn IX ACt. 19. ver 3.4.5 the words of Paul speaking are to be distinguished from the wordes of the Evangelist declaring that history as it is confirmed by the proprietie of the two wordes in the Greeke tongue Moreover in that they deny that they ever heard whether that there were a Holy Ghost it is to bee vnderstoode not of the Existence and Substance of the ho●y Ghost but Metonymycally of the manner of the visible powring out of the gifts of the holy Ghost Adde further that from the doubtfull significa●ion of the word Baptizme nothing ●olloweth for baptisme doth not sig●ifie Water onely but eyther the matter of Baptisme or the very doctrine of ●ohn DISTINCTIONS Of the Baptisme of Lay-persons against Bellarmine Lib. 1. cap. 6. De Sacra Baptis I. THe example of Zipporah who circumcised her sonne in asmuch as it was eyther a rash and vnlawfull ex●mple of a foolish angry woman or 〈◊〉 particular action or deed ought not to bee drawne into a consequence for the Angell was pacified because the Childe was circumcised and not because shee had circumcised him II. THe office of teaching is one Ecclesiasticall an other Domesticall that is publicke this private the Ecclesiasticall and publicke office pertayneth to them alone who haue a calling in the Church the Domesticall and private to all those who being as members of the Church are by the law of Charity bound to respect the good of the whole Church and every member thereof Now the conclusion is not of any force from a publicke office of teaching to a private whereas that is of a particular calling but this of a calling common to all Christians III. FRom publicke persons those vpon whome sometimes the office of administring the word was imposed to those that are of the Laity the conclusion is of no force Adde further that the administration of Baptisme was two-folde in the Primitiue Church the one Immediate by the Apostles themselues the other Mediate by the Deacons who not of themselues but by the commaundement of the Apostles did baptize IIII. THe Testimonies of the Fathers and Councels which are cited are eyther vnfitly alleadged as that of Tertullian who giveth the authority of baptizing not absolutely but by the way of supposition of the order altered in the Church Of Ambrose who treateth of the extraordinary function of the Deacons in the Primitiue church and the ordinary function of the Ministers in the Church which followed after Of Augustine who determineth nothing but doubtingly proposeth a question or are false and are confuted by the testimonies of the fourth Councell of Carthage which in the 100 Canon ezpresly layeth downe and determineth the contrary Of the Nicene Councell which treateth of the Baptisme of Heretickes whose manner is diverse to this and not of the baptisme of the lay-persons or lastly by the testimonies of other Fathers and councels as of Chrysostome and Epiphanius c. For the Matter receyving Baptisme or the baptizing of Children I. FRom those things which are particularly spoken or done with certaine conditions and circumstances of the persons and the times simply and generally to conclude is an Inconsequent II. TO beleeue as touching the present controversie is taken two wayes Actiuely when they which are of yeares haue faith in Christ by the hearing of the word Passiuely and by imputation when for the covenant and Gods promise the righteousnesse of faith is imputed vnto Infants III. THere is a two-fold Act of Faith the first and the second that wherby faith is this whereby faith worketh Infants haue faith in the first Act not in the second in the seednesse and not in the harvest by Imputation of justice not by operation by a hidden verrue of the Spirite and not by outward demonstration IIII. THe diverse circumstances of ages breake not the vnity of Faith and the nature of the promise for the one and selfe same righteousnesse of faith is sealed in the Parentes and in the Infants V. AN Vniversall commaundement includeth a particular neyther must wee restraine that to one part onely of the promise and to the halfe seed of the riper age which pertaineth alike vnto all VI. FRom the deniall of a speciall precept to an vniversall forbidding it followeth not by consequence VII THe truth of doctrine ought not onely to bee drawne forth and confirmed from the outward syllables but from the consequence and force of the whole scripture referred to the proportion of Faith VIII THe consequence is of no waight from the vnlikenesse of time and persons and the divers order of God towards persons of yeares and Infants IX COnfession of Doctrine and faith are not the proper and true causes of Baptisme but onely the consequent Effects For the necessity of Baptisme against Bellarmine Lib. 1. Cap. 4. I. FRom the ambiguous signification of the word Water nothing followeth for it is taken not onely for the outward Element but also for the operation of the holy Ghost which k Exegeticè by way of exposition is wont so to bee expressed in scriptures then the necessity which Christ inferreth is to bee ascribed not so much to the signe as to the thing signified Adde further that the Baptisme of water is after a sort said to be necessary to those who both can and ought to vse it II. THe Testimonies of the Fathers and Counsels some are badly

the same Baptisme seeing that the definition as of his Baptisme so also of theirs is the same and both agree in all the causes After the latter manner the Minister is sayde to be the Baptizer or the cause vsing Baptisme Instituted g Mat. 28.19 Heb 5.4 because he administring Baptisme in the name of Christ doth Sacramentally and ministerially seale and conferre the matter of Baptisme Now by the name of Minister wee vnderstand him to whome the Ministery of the word is committed in his lawfull calling for these are Conjuncts To wit the office of teaching the Gospell and administting the Sacraments neyther is it lawfull for a Private man even in the cause of necessity to baptize sith there is no necessity which may compell vs to violat the orders by God prescribed k 1. Cor. 14.34 1. Tim. 2.12 Now the power and dignity of this Ecclesiasticall Ministery dependeth not vpon the quality of the Minister but vpon the power and truth of God who instituteth the same For the Sacraments are true because of the true God whose they they are saith Augustine The Matter of Baptisme is two waies wont to be considered eyther as it maketh Baptisme or as it receyveth the one hath properly the consideration of the partes the other of the subject or object The Matter that maketh Baptisme is two-fold according as there are two partes thereof the one Outward and Visible the other Inward and Spirituall that is properly called the Signe this the thing signified By the name of Signe all that is vnderstoode which is perceyved by the outward senses in the pure and lawfull administration of Baptisme whether it bee the Element or the Action or Rite answerable to Gods Institution The Elementall Signe in Baptisme is the water l Act 10.47 Eph. 5.26 not the oyle not the salt not the spettle because neyther the commandement of Christ nor the examples of the Apostles nor the judgemēt of the ancient Church admit any other substantiall matter in Baptisme besides the Element of water The Signe Ceremonlall which consisteth in the action is a dipping or sprinckling for both is noted by the word Baptisme m Ioh. 3.29 Mat. 3.16 Lue. 11.38 Mar 7.4 bur albeit the Sacramentall Rite in particular circumstances be dispensed and may suffer a moderation according to charity and necessity yet wee worthily reject Exorcismes and consecration of Water both for that they are conjoyned with superstition and especially because they defile and staine the action of Baptisme The Thing signified is twofold the one Generall the other Particular the one is already expounded in the doctrine concerning the Sacraments but the other if you respect the Essentiall signified things of baptisme may fitly bee referred to three heades The first of the bloud of Christ for the Remission of sinnes whereby it commeth to passe that neyther that n Gemina Naturall Impurity nor the fruit thereof that is actuall sins bee imputed vnto vs o Mar. 1.4 Luc. 3.3 Act. 5.8 Act z2 16 Eph. 5.25.26 The other is the Spirituall and diuine power of the same whereby wee are regenerated by the mortifying of the flesh and quickning of the Spirite for these things God requireth according to the forme of the Covenant of all those who are entred by the signe of Covenant p Rom 6 3.4 Tit. 3.5.6 The third is the most strait Vnion and Coniunction we haue with Christ wherby is wrought that wee are made partakers of his person merites and benefits q 1. Cor. 12.13 Gal. 3.27 The Matter receyving Baptisme are they all and alone who probably are reckoned in the Covenant now there are reckoned both the ripe of age who having made an entrance in the Principles of faith comming to the church professe their faith and repentance before men as also Infants who as they are partakers of the communion of the Covenant by the forme and promise added therevnto r Gen. 17.1 so are they likewise of the Communion of the signe seale of the Covenant ſ Gen. 27.12 Leu. 12.3 Adde further First that as they are partakers of Gods promises in Christ and his Church so are they also of the Sacramentall signes which were ordained for the sealing of the promises t Act. 2.38 39. Secondly that as by the power of the Spirite they haue that wholy which is signified so it were wickednesse that they should bee excluded from the partaking of the signes u Gen. 17. 1. Cor. 7.14 Thirdly that as the children of the faithfull ought to bee ingraffed into the Church and to bee discerned from the vnfaithfull so it were needefull they should be partakers of the singe of entrance and the note of differenee x Act. 2.39 Lastly both the Type of Circumcision y Anagoge in the stead whereof this reduction of the one to the other doth plainely shew that Baptisme succeeded z Col. 2.11.12 and the Actions of Christ consecrating children by his blessing and prayers to God his Father a Mat. 13.14.15 as also the examples of the Apostles baptizing whole Families doe aboundantly confirme the baptisme of these The Forme which fashioneth baptisme according to the Essence and Inward nature thereof is an Analogicall and Sacramentall Relation of the Signes and the thing signified in baptisme which Relation chiefly consisteth in signifying sealing and presenting In Signifying for by a most agreeable proportion both the water of baptisme signifieth the bloud of Christ the dipping or sprinckling the death of the old man but the conveying out of the water the life of the new man and lastly the Communion of the baptisme of the faithfull with Christ noteth their most straight vnion with him b Act. 22.16 Eph. 5.26 Tit. 3.5 6 1. Ioh. 1 7 In Sealing because both the verity of the Similitude betweene the Signe and the thing signified is confirmed and the Efficacy of the joyning of both together in the lawfull vse is sealed vp In Presenting c Praebitione or offering because God by baptisme in very deede presenteth those things to faith which are signified in baptisme not by the work done but Sacramentally partly for that hee exhibiteth those things as visible to the minds of the beleevers and partly for that he doth assure vs that That is in very deed performed in the soule which is shewed and promised by the visible Signe d Act. 2 38. Rom. 6.4 Gal. 3.27 But because of this Sacramentall agreement and relation of the Signe the thing it selfe as also of the certainety of the receyving of the thing signified the names properties of the signe and the thing signified are changed by a familiar Metony my of the holy Scripture Hence it is that baptisme is sometime sayde to bee in the Scripture the Lavar of Regeneration or the washing of the New birth and c Tit. 3.56 1. Pet. 3.21 to saue vs. The Endes of Baptisme are of two sortes

for some are Principall Antecedent some Secondary and Consequent whereof those properly respect our Faith before God but these our confession before Men. After the first manner the end of baptisme is to signifie seale and exhibite Sacramentally the Remission of sinnes the benefite of Regeneration and our vnion with Christ The Remission of sinnes for albeit sinne by reason of the state of Nature abide as touching the disease or roote of sinne and the very matter yet it is taken away by reason of the state of the person as touching the guilt or forme which is not imputed to the faithfull Hence it is that Baptisme is sayde to bee given for the remission of sinnes f Act. 2.38 22.26 The benefite of Regeneration because we being ingraffed into Christ by baptisme are changed into his nature and are made partakers of his divine Nature for which cause it is called the Laver of Regeneration g Tit. 3.5.6 Our Vnion with Christ for hence it is that wee are sayde to be Baptized into Christ h Ga. 3.27 and into the Name of Christ i Mat. 28.19 1. Cor. 12 13. by baptisme to be buried with Christ and to be baptized into his death and resurrection k Rom. 6.3.4 After the Latter manner the end of baptisme is first that it may bee a Testimony of our godlinesse and obedience vnto God with Thanksgiving l Ioh. 4.1 Act. 2.41 Secondly that it may bee a badge discerning the Church together with her members frō prophane Nations Thirdly that it may bee the bond of the communion of the Church and their mutuall loue who are dipped in the same Lavar From this consideration of the causes two Consequents are drawn the one of the Necessity the other of the Effect and Efficacy of Baptisme The Necessity two thinges doe circumscribe or limite The Institution of God and the Condition of him that is to be baptized The Scope of Gods Institution is not to tie eyther the things signified to the Signes or the men to the Sacraments by an absolute necessity forasmuch as God by an immediate and extraordinary action when he will and on whome he will conferreth the thing signified neyther can the simple want but the contempt of the Sacrament be hurtfull which doth befall neyther vnto all Infants nor all them that are of ripe yeares but according to the liberty of his will it may seale the things signified in them who both can and should receyue the vse of the signes They that are to be baptized are persons of yeares and Infants to a person of yeares Baptisme is necessary vnto Salvation two wayes eyther by Desire and Will if liberty be not granted him to take the Layer of water or really and in very deed if liberty bee granted For faith hath alwayes joyned with it the desire of obedience To an Infant Baptisme is necessary not simply for the Invisible but after a sort for the visible ingraffing of him into Christ and the body of the Church which if the point of necessity doe bar him from that invisibly is fulfilled with out baptisme which otherwise is shewed in the visible baptisme The Effects of baptisme are not either the doing away of all guilt and punishmen or the conferring of grace by the worke done or lastly an impression of a marke that cannot bee raced out but they are the same with those which are the ends thereof aboue expounded The Efficacy of all which Effects is not ascribed to the outwarde baptisme or the Elements of water but to the bloud of Christ and the inward baptisme of the Spirit which by a hidden operation conferreth that invisible Grace which is signified in the outward Baptisme OF BAPTISME The Part Confuting I. THe Word Baptisme is taken two wayes in the Scriptures Properly and Figuratiuely Properly it signifieth two things first a dipping into the water secondly any simple washing or cleansing and in this signification by an excellency the first Sacrament of the New Testament is called Baptisme Figuratiuely it importeth foure things eyther by an Allegory the deluge of the waters the passing through the Sea and the abiding vnder the cloud or by a Metaphor the crosse or every extreame affliction or by a Metalepsis the powring out of the giftes of the Spirite or lastly by a Synechdoche the whole doctrine of Iohn and his whole Ministery II. BAptisme in kinde is but one but in the manner of considering it is two-fold Outward and Inward that is of the Water this of the Spirite and bloud which three because indeed they are the parts of the whole Baptisme from each one every of the three kindes of Baptisme doe spring to witte the Baptisme of Water Inspiration and bloud In Defence of the Efficient Cause or the Minister baptizing and first that the baptisme of Iohn Baptist and the rest of the Ministers was one and the selfe same against Bellarmine Lib. 1. de Sacra Bapt. Cap. 20.21.22 THe DISTINCTIONS I. THat baptisme cannot bee sayde to haue beene instituted of Iohn himselfe which the Scripture teacheth to haue beene a baptisme administred by Gods commaundement Luc. 3.2.3 To be from Heaven Mat. 21.25 and which the Pharisies refusing are sayd to haue despised the counsell of God Luc. 7 30.15 but in that it is called the baptisme of Iohn it distinguisheth between the Ministery of Iohn himselfe and the mastership of authority of Christ II. THe Invocation of the Trinity is expressed in the Scriptures eyther according to the very formall words or according to the sence and truth albeit those wordes be not expressed in the administration of Iohns baptisme yet the consequence of diverse Arguments doe aboundantly proue the sence truth of the Invocation for therefore is Iohn sayd to haue baptized into Christ Act. 19.4 and to haue preached the baptisme of Repentance for the Remission of sinnes Mar. 1.3 III. THe time of the Institution of baptisme ought not to bee reckoned since Christs resurrectiō from the dead or since his baptisme in Iordan but since the time of his manifestation in the flesh from which the time of the New Testament ordinarily taketh his beginning IIII. THe difference of baptisme is one Essentiall the other Accidentall That according to the substance and effect This acording to the circumstance and manner of Christs manifestation but there are two causes why he would distinguish betweene his baptisme and Christs the first that hee might note the difference betweene the outwarde Baptisme of Water and the Inwarde Baptisme of the Spirite the other that hee might distinguish between his owne person and office and betweene the person and office of Christ Adde further that the Baptisme of the spirite is taken for the visible gift of miracles powred out on the Apostles according as the conferring of places m Parallelorum the one with the other teacheth Act. 1.5 11.16 but in that it is spoken in the future tense it is an Enallage or change