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	spirit_n	10,746	5	5.4766	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09277	Vindiciæ gratiæ. = A plea for grace More especially the grace of faith. Or, certain lectures as touching the nature and properties of grace and faith: wherein, amongst other matters of great use, the maine sinews of Arminius doctrine are cut asunder. Delivered by that late learned and godly man William Pemble, in Magdalen Hall in Oxford.	Pemble, William, 1592?-1623.; Capel, Richard, 1586-1656.	1627 (1627)	STC 19591; ESTC S114374	222,244	312

is exceeding weake The tree must be good before it bring forth good fruits True but what makes vs good trees our Iustification or our Sanctification Surely our Sanctification For though by Iustification wee are accounted good and Holy before God yet wee are not so in our Selues but most euill and Corrupt till we bee indewed with the grace of sanctification And then only wee become Good trees fit to beare the fruite of good workes so that the reason is in effect as if he had said we must first be Sanctified before our workes be Holy and that 's true for euen to Beleeve is a good and Holy worke and therefore though it goe before Iustification yet of necessitie presupposeth Sanctification 2. That faith is su●b an instrument of making vs partakers of the Benefites of Christs Mediation as is neither absolutely necessary in al. the Elect nor yet simply anteceding all manner of participation in those benefites That it is not absolutely necessarie in all appeares in the Elect dying infants who enjoy all the benefits of Christs merits in their Iustification Sanctification and Glorification without this instrumentall meanes of their actuall Faith as wee shall see more at large anon That Faith doth not simply precede all manner of Participation with Christ appeares by a double benefit wee enioy by and from Christ before such time as wee doe beleeve 1. Our Sanctification wrought by the Spirit which from Christ convaies Life and Grace into our Soules when wee were utterly devoid of all both Faith and other graces as hath beene shewed before at large And this is the first benefit of Christs death bestowed on us before we so much as aske it 2. Our Iustification in Gods sight which euen long before we were borne is purchased for vs by Christ. For t is vaine to thinke with the Arminians that Christs merits have made God only Placabilem not Placatum procured a freedome that God may be reconciled if hee will and other things concurre but not an actuall reconciliation A silly shift devised to uphold the libertie of mans will and universality of Grace No t is otherwise the Ransome demanded is paid and accepted full Satisfaction to the Diuine justice is giuen and taken all the sinnes of the Elect are actually pardoned Gods wrath for them is suffered and ouercome he rests contented and appeased the debt book is crossed and the hand-writing cancelled This grand transaction betweene God and the Mediator Christ Iesus was concluded upon and dispatcht in heaven long before we had any being either in Nature or Grace Yet the benefit of it was ours and belonged to us at that time though we never knew so much till after that by faith wee did apprehend it As in the like case Lands may bee purchased the Writings confirmed the estate convayed and settled vpon an Infant though it know nothing of all till it come to age and finde by experience the present commoditie of that which was prouided for him long agoe And the reason of all this is because it is not our Faith that workes Gods reconciliation with us but Christ beleeved on by our faith Now his Merits are not therefore accepted of God because we doe beleeve but because they of themselves are of such Worth and sufficiency as doe deserve his most favourable acceptance of them for vs. And what reason have we then to thinke why they have not alwaies procured aswell as deserved Gods love and actuall reconciliation for the Elect not only before their faith as in all but also without their faith as in Infants I proceed to the second cause of our Conversion viz. the Efficient cause which really produceth it and that is the Holy Ghost in whose person not excluding the Father and the Sonne this worke of Sanctification is peculiarly terminated This blessed Spirit are those two golden pipes through which the two Oliue branches emptie out of themselues the golden oyles of all precious graces into the Candlesticke the Church as it is Zach. 4. For which cause all the Graces of God are called the Fruites of the Spirit Gal. 5. 22. and Eph. 5 9 For the Fruit of the Spirit is in all goodnesse and righteousnesse and truth yea the whole worke of sanctification and renued Grace is styled by the name of the Spirit Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh id est Grace fights against corruption and this opposeth against Grace In respect of this opperation which the Holy Ghost hath in Sanctifying the Elect he is in Scripture set forth vnder a double Similitude of Water and Fire which are Elements most apt to cleanse The similitude is from the custome of the Leuiticall Purifications which were done by the use of both Elements For all vessells and utensills polluted by any legall uncleanenesse were to bee purged by Water if they were of wood but by Fire if made of metall or other materialls that might endure it as you may reade Num. 31. 23. So what euer filthinesse cleaves unto us or how deeply soever incorporated into our natures the Holy Ghost by his most blessed vertue as by water washeth away as by fire consumeth Then I will poure cleane water upon you and yee shall bee cleane from all your filthinesse and from your Idols will I cleanse you saith God unto the Church Ezech. 36. 25. And what is this water in Verse 27. he interprets himselfe in these words And I will put my Spirit within you Hence wee are said to bee baptized with the Holy Ghost Ioh. 1. 33. to bee baptized by one Spirit into one body 1 Cor. 12. 13. to bee borne of water and of the Spirit Ioh. 3. 5. Which baptizing of washing by the Holy Ghost is in plainer tearmes our Sanctification wrought by his power cleansing us from inherent corruption and creating in us Purite and Holinesse as is cleare out of that of the Apostle 1 Cor. 6 11. And such were some of you but yee are washed what 's that the next words tell us But yee are sanctified but yee are justified in the name of the Lord Iesus and by the Spirit of our God Hence the bestowing of the abundant gifts of the Holy Ghost is metaphorically described by Effusion or pouring out as Esa. 44. 3. I will poure water upon the thirsty and flouds upon the dry ground I will poure my Spirit upon thy seed and my blessing upon thy buds Ioel 2. 18 I will poure out my Spirit vpon a●l fl●sh fulfilled Act. 2. For that other appellation of Fire we haue it expresly Mat. 3. 11. Hee will baptize you with the Holy Ghost and with fire and implied Marc. 9 49. Euery man shall bee salted with fire and euery sacrifice shall be salted with salt Grace therefore is of a diuine off-spring the immediate effect of the all-powerfull vertue of Gods Spirit whereby he replants inherent Holinesse in our Soules having purified them from

that prayer To give a reason of this different working why grace is bestowed on some presently at baptisme in others t is deferred till a long time after is to unlocke the treasurie of Gods secret counsells onely this wee may say that God will shew that no age is uncapable of grace and that he will bee glorified aswell in sauing some from falling into the fire as by pulling others out of it by the gentle and easie deliverance of one and by the more violent torments and panges of the New-birth in another that both wayes he may have the Thankes and wee the Benefit of this his grace and power 3. A Defence of the salvation of Infants dying before Baptisme against the Popish assertion to the contrary For this ground being certaine No uncleane thing shall enter in the kingdome of Heaven it followes by the law of contraries that whatsoeuer is cleane may enter thereinto But Infants such as are elect may be cleane and holy before their Baptisme as is manifest whether we respect the guilt of Sin or the corruption of it They are cleane from the guilt of originall sinne by the death of Christ which God hath accepted to their perfect justification long before they were borne They are likewise made cleane in part from the Corruption of originall sinne by the infusion of Habituall sanctity into their soules For being justified by Christ from the guilt and punishment of sinne what should hinder why they may not be sanctified by the Holy Ghost in part whilst they live and perfectly upon the severing of the Soule and Body when originall corruption is in a moment done away and the soule invested in the robes of righteousnesse fit for its entrance into happinesse Cannot this worke of Sanctification be wrought in them before Baptisme it may as well as after seeing it is not baptisme but the Spirit is the cause thereof whose worke is free and not so to be tyed unto that ordinance as they of the Romish Synagogue would make us beleeve but that hee may sanctifie the Elect sometime before sometime after and not alwaies at the present celebration of it Now if Infants thus justified and sanctified depart this life what should stoppe their passage to heaven It will bee vaine to object that they have not actuall Faith and therefore must be excluded Wee may aswell say they want repentance and therefore cannot be saved seeing the Scriptures make alike necessitie of both graces to our salvation And the objection holds aswell after Baptisme as before when yet all grant the salvation of Infants For t is a thing inconceivable and inexplicable how Infants should have Actuall Faith whilst they are not yet able to exercise any one faculty of their reasonable soule The truth is that the Habits of Faith and Repentance they have as of all other Spirituall graces infused into them which if they lived would also appeare by their actuall opperations but for that time they have not the Acts of those graces nor are they capable of them nor is it simply needfull they should have them The case is extraordinary and God as before they were hath pardoned them of their originall righteousnesse by the bloud of Christ so can hee aswell bestowe Holinesse and Happinesse on them without any actuall faith of theirs comming betweene as an instrument to receive both If this may not bee said touching such elect Infants I must confesse that unto me the knowledge of the salvation of their soules is as inscrutable as the fashioning of their tender bodies in their mothers wombe And this which hath beene said of Infants may be also applied to such as are Deafe or ●ooles having such naturall defects as make them uncapable of Discipline 4. A just apologie for the lawfulnesse of Childrens Baptisme against Hereticall impugners of the same For how can the Signe be denied unto them which have and enjoy the thing signified That which is signified in Baptisme is our Iustification by the blood of Christ our Sanctification by the Spirit of Christ. Baptisme is the Scale of both unto us and Infants may be partakers of both being washed from the guilt of sinne by the blood of Christ in whom they are reconciled to God and actually justified before him and also purified in partfrom the uncleannesse of sinne by the infusion of Grace from the Holy Ghost What then should hinder why these Infants should not also be washed with the water of the Sacrament thereof If it be demanded how wee can presume that Christian Infants have a part in the graces of Iustification and Sanctification I answer we have good warrant so to thinke from the Covenant and Promise of God that hee will be the God of the faithfull and of their seed But for Heathens and Infidells wee haue no such promise whereon to ground our judgement of Charity and therefore albeit some of them who are out of the Church may bee within the compasse of God selection yet seeing God hath excluded them by an apparant barre wee may not venture to give them the Sacrament of Baptisme till such time as they shall make profession of their faith and that by their appearing conversion wee may charitably judge they belong to the Covenant of Grace Now although of such as live within the Church we know for a certainty in the generall that many both of Christian parents are not faithfull and of Christian children that they have no part in Christ yet we may not exclude them from Baptisme because no man dares be so hardy as to passe his peremptory censure of this or that persons rejection in particular This is one thing if wee did know infallibly now that any one were certainely excluded out of Gods election and should never have benefit by Christs death such a one be hee Infidell or borne of the most Christian parents in the world wee ought by no meanes to baptize no more than wee may admit of that person to come to the Lords Supper that hath apparantly sinned against the Holy Ghost or as the Church doth with such as are justly Excommunicated who for the time of their open inpenitencie declare themselves publikely to have no Faith nor part in Christ. For it were a manifest mockery and abuse of this sacred institution to apply this Seale to a Blanke and to dip them in the water of Baptisme whom wee know shall never be washed with the Holy Ghost Further it helpes not the Ca●abaptists a jot that when Christian Infants come to age and ability to make profession then wee may discerne and judge of their estate For that 's impossible no man can infallibly perceive by any words or actions what the Heart is whether there be in it true faith or not And so in this case if Baptisme should never bee administred till other men may judge of their Faith it shall bee afforded to none at all or if it be given to every one that professeth and saith hee