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
A39281	S. Austin imitated, or, Retractions and repentings in reference unto the late civil and ecclesiastical changes in this nation by John Ellis.	Ellis, John, 1606?-1681.	1662 (1662)	Wing E590; ESTC R24312	304,032	419

Three roots of unthankfulness or pride Ignorance when we know not the Author from whom our good cometh Dissimulation when our hands are more open than our eyes upon that we receive Pride when we think our selves worthy of that which meer grace and undeserved mercy bestoweth Again the very silence that our unworthiness putteth us unto doth it self make request for us and that in confidence of his grace With which answer I end my reply unto this point The tenth particular against which they object is in Except 10 the second prayer at Baptism in which we pray Remission by spiritual Regeneration that Infants coming to Baptism may receive remission of their sins by spiritual regeneration The Brethren except That remission of sins is not received by or from spiritual regeneration but by and from the blood of Christ Heb. 9.22 1 Joh. 1.7 But they grant that remission of sins and regeneration flow from one and the same fountain and are both conveyed and sealed in Baptism Answ seminally at least Which words being before have so way-laid the other that they do not onely stop them but destroy them For if regeneration and remission of sins be both conveyed and sealed in Baptism the question onely is which is first and causal one to the other or whether they be both co-ordinate and without dependance one from the other Which doubt is soon answered if we consider first That Baptism of water through the Word is made by our Saviour the instrument of the new-birth Joh. 3. Unless saith he a man be born of water and of the holy Ghost c. And he did sanctifie and clense the Church Eph. 5. with the washing of water by the Word And he saved us by the washing of Regeneration Tit. 3. and renewing of the holy Ghost saith the Apostle Eph. 3. By Baptism we do put on Christ And are by one spirit baptized into one body viz. that of Christ Hence first we partake of the new nature are born to God and become his children whereupon follows the remission of sins by vertue indeed of the blood of Christ but this blood is not communicated out of the body nor to any but those that are members of it and by the operation of the holy Ghost regenerated therein by Baptism Matth. 27. Hence our Saviour before he gave the Cup at his last Supper wherewith he promised remission of sins he premiseth ' This is my Body speaking of the Bread first to be received which the Apostle expounding saith We being many 1 Cor. 10. are one bread and one body And that the bread is the communion of the body of Christ That first then the Cup the communion of his blood for the remission of sins Now we are baptized into this body in this body we have spiritual regeneration or the new birth Remission of sins by spiritual regenerarion and God now reckons us and owns us for his children and being such he confers the blood that is in the body for the forgiveness of sins I am not ignorant that Adoption is made an effect or consequent of our Justification and forgiveness of sins But if we consider that we must have union with Christ before we can have communion and that this communion effects first our regeneration and being born to God we shall see that remission of sin is consequent as an effect thereof We receive it by and from the blood of Christ but by the medium of Regeneration this blood being sprinkled actually on none but those that are regenerate at least sacramentally and in respect of the outward application of the Covenant of grace in which respect all the children of Israel after Circumcision Rom. 4.11 which was the seal of the righteousness of faith were owned by God as regenerate persons were his children and had the priviledge of children the remission of sins And hence it is Communion of Saints forgivness of sins that in the Creed we believe first the holy catholick Church and communion of Saints viz. conjunction into one mystical body of Christ and then the forgiveness of sins Because to this communion and the members thereof namely those that are born again and of sons of Adam are by Baptism and the holy Ghost become the sons of God is this priviledge appropriated that they have the remission of sins But that the Church ascribeth forgivness of sins even in this form of Baptism to the blood of Christ onely appears in the prayer immediately before the act of Baptizing which runs thus Almighty and everliving God whose most dearly beloved Son Jesus Christ Prayer before Baptism for the forgivness of our sins did shed out of his most pretious side both water and blood c. Then the Church shews how this regeneration is wrought Prayer after and what is the consequent of it in the prayer after Baptism namely We yield thee hearty thinks most merciful Father See the Artic. of Relig. 27. of Bapt. that it hath pleased thee to regenerate this Infant with thy holy Spirit Baptism is but the instrument to receive him for thine own child by Adoption see Adoption follows Regeneration and to incorporate him c. Secondly It is usual in Sacramental speech to understand the cause by the name of the effect and contrarily by a Metonymie as Matth. 27. This Cup is the New-Testament Circumcision is the Covenant Gen. 17. This bread is my body So here spiritual Regeneration is Baptism in the meaning of the Prayer by a Metonymie of the effect for the cause because Baptism is the instrumental cause of Regeneration So that the meaning is but this That the child may by Baptism called spiritual Regeneration Tit. 3. as the Apostle calls it the Laver of Regeneration receive forgiveness of sins as in Scripture that benefit is properly affixed first unto Baptism as Be ye baptized for the remission of sins Act. 2. And Arise and be baptised and wash away thy sins And They were baptized Matth. 3. confessing their sins that is in order to their washing away by Baptism But this derogates nothing from the blood of Christ by vertue whereof as being the ordinance and instrument of its application Baptism or spiritual Regeneration doth produce remission of sins As for that reproach the Brethren cast upon this expression as if it were mans falshood rather than Gods truth it savours of an affectation rather not to loose somewhat an elegant expression than to receive the truth in the love of it so pertinently held forth in that expression Now for close let us hear two witnesses onely to the former Doctrine viz. That we receive remission of sins by spiritual regeneration whether taking it for Baptism or for the new birth and that whether taken relatively and as by this Sacrament we are born to God and become his children foederally and by way of Covenant or taken really and as it communicates

under the degree and calling of a Bishop or Dean of a Cathedral or Collegiat Church and they upon the Kings days and Festival days do take occasion by the expounding of any Text of Scripture whatsoever to fall into any set discourse or common place otherwise than by opening the coherence and division of his Text which shall not be comprehended and warranted in essence substance effect and natural inference within some one of the Articles of Religion set forth 1562. or in some of the Homilies Note set forth by authority in the Church of England not onely for a help for the non-preaching but withal for a pattern and boundary as it were for the preaching Ministers And for their further instruction for the performance hereof that they forthwith read over and peruse diligently the said Book of Articles and the two books of Homilies This I say had they observed the sound godly and comfortable doctrine therein contained might perhaps have so endeared them as not to be traduced by them so reproachfully that I say not their peoples edification the Kingdoms quiet and their own peace might have been more then now it is or like to be As to particulars the instances they give are few in number but two and weak in strength to bear up so heavy a charge as false doctrine The first is out of the Homily of the time and place of prayer part 1. Particular exception against the Homilies 2. 't is said that therefore plurality of wives was by special prerogative suffered to the Fathers of the old Testament because every one hoped and prayed that the blessed seed that should break the Serpents head might come of his stock The Brethren except As if every one did not know out of what Tribe Christ was to issue I answer No for these words may refer unto the Fathers more antient before any distinction of Tribes were Secondly After the distinction of Tribes it was long before this truth was made known and not till the latter Prophets if even by them understood of the people The next place is out of the Homil. of Alms-deeds part 2. pag. 160. The same lesson doth the Holy Ghost teach us in sundry places of Scripture saying Mercifulness and alms-giving purgeth from all sins and delivereth from death and suffereth not the soul to come into darkness The wise Preacher the son of Sirach confirmeth the same when he saith That as water quencheth burning fire even so mercy and alms resisteth and reconcileth sins Two particular places excepted against Against this passage they have three Exceptions 1. Against the expression reconcileth sins excellent sense say they Well we shall see how good theirs will be anon 2. Against the matter 3. Against the proof of it first for the matter they say that a charitable construction of them may be wyar-drawn implying they are not simply justifiable But why did not the Brethren retain so much ingenuity I say not honesty as to give the Homilies own explication of them which in that very page and the next saith But ye shall understand How good works do away sins dearly beloved that neither those places of Scripture before alledged neither the doctrine of the blessed Martyr Cyprian neither any other godly and learned man when they in extolling the dignity profit fruit and effect of vertuous and liberal alms do say that it washeth away sins and bringeth us to the favour of God do mean that our works and charitable deeds is the original cause of our acceptation before God or that for the dignity or worthiness thereof our sins may be washed away and we purged and cleansed of all the spots of our iniquity for that were indeed to deface Christ Note and to defraud him of his glory But they mean this and this is the understanding of those and such like sayings That God of his mercy and special favour towards them whom he hath appointed to everlasting salvation hath so offered his grace especially and they have so received it fruitfully that although by reason of their sinful living outwardly they seemed before to have been the children of wrath and perdition yet now the Spirit of God mightily working in them unto obedience unto Gods will and commandments they declare by their outward deeds and life in the shewing of mercy and charity which cannot come but of the spirit of God and his especial grace that they are the undoubted children of God appointed to everlasting life And a little after The meaning then of these sayings in the Scriptures and other holy Writings How to understand the Script and Fathers concerning good works Alms-deeds do wash away our sins and mercy to the poor doth blot out our offences is That we doing these things according to Gods will and our duty have our sins indeed washed away and our offences blotted out not for the worthiness of them but by the grace of God Note which worketh all in all And that for the promise that God hath made to them that are obedient to his commandement that he which is the truth might be justified in performing the truth due to his promise Alms-deeds do wash away our sins because God doth vouchsafe then to repute us as clean and pure when we do them for his sake and not because they deserve or merit our purging Note or for that they have any such strength or merit in themselves In which words a double account is given of those expressions in Scripture which seem to attribute justification and salvation unto good works First Because they declare a man to be the child of God and to be endued with his Spirit and so do evidence that his sins are pardoned Secondly Because God hath unto believers promised a reward unto his own graces and especially that of Love and that which is prima charitatis deificantis filia eleemosyna as Theophylact calls it the eldest daughter of divine Charity Almes-giving Then which what could be spoken more Orthodox or more comfortable I know not But secondly Lest they should say these Answers are invented to salve Apocryphal and other human expressions they are to remember that the same doctrine for substance is delivered by our Saviour Christ and his Apostles Matth. 5.7 Chap. 6.14 As where he saith Blessed are the merciful for they shall obtain mercy Again If ye forgive your Heavenly Father will forgive you which proceeds upon the same ground Luke 11.41 Also Give almes of such things as yee have and behold all things are clean unto you Calvan Harm Which Calvin expounds in this sense And in the next Chapt. Sell that ye have and give Almes Provide your selves bags which wax not old Luke 12.33 A treasure in the Heavens that faileth not c. And that expression Love covers a multitude of sins is used by the Apostle Peter 1 Pet. 4.8 Gal. 5.6 as well as James to the same effect And the