Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	word_n	work_n	wrought_v	121	3	7.6148	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64002	The riches of Gods love unto the vessells of mercy, consistent with his absolute hatred or reprobation of the vessells of wrath, or, An answer unto a book entituled, Gods love unto mankind ... in two bookes, the first being a refutation of the said booke, as it was presented in manuscript by Mr Hord unto Sir Nath. Rich., the second being an examination of certain passages inserted into M. Hords discourse (formerly answered) by an author that conceales his name, but was supposed to be Mr Mason ... / by ... William Twisse ... ; whereunto are annexed two tractates of the same author in answer unto D.H. ... ; together with a vindication of D. Twisse from the exceptions of Mr John Goodwin in his Redemption redeemed, by Henry Jeanes ...	Twisse, William, 1578?-1646.; Jeanes, Henry, 1611-1662. Vindication of Dr. Twisse.; Goodwin, John, 1594?-1665.	1653 (1653)	Wing T3423; ESTC R12334	968,546	592

expressed and why might it not be Gods purpose to make it their duty to hearken to Iohn and to submit to the Lords Ordinance administred by Iohn as well as Gods purpose that they should obey him and be perswaded to be Baptized by him yea and much rather too considering the foule absurdity wherewith this interpretation is charged as formerly I have shewed and he must have the stomack of an Ostrich that can digest it But where I pray was it ever read or heard before that Gods purpose is at any time despised Gods counsell indeed is too often despised as when he saith I councell thee to buy of mee gold c. Revel 3. And the counsell of God signifieth no other will of God than is the will of commandement of admonition of exhortation and such like But whereas he talkes of a greater fulnesse of grace in the Baptisme of Christ than in the Baptisme of Iohn this beliefe is one of his mysteries concerning Baptisme Iohn Preached Christ unto the people Acts 19. 4. And Iohns Baptisme was the Baptisme of repentance for the remission of sinnes that is Preaching of repentance he administred Baptisme unto them in assurance of the forgivenesse of their sinnes upon their repentance And therefore he put off the Scribes and Pharises calling upon them to bring forth fruits of repentance first So Peter speakes of the Baptisme of Christ Acts 2. Repent and be Baptized for the forgivenesse of your sinnes So was circumcision unto the Jewes a Seale of the righteousnesse of faith that is of the forgivenesse of sinnes through faith It seems this Author is none of the Rhemists adversary in this who upon Math. 3. 11. writes thus It is an Article of our adversaries that the Baptisme of Christ is no better then the Baptisme of Iohn they make it of no more value or efficacy for remission of sinnes and grace and justification than was Iohns whereunto M r Fulke makes answer saying Remission of sinne is proper unto God as well in Iohns Baptisme as in the Baptisme of Christ and that Iohn in that place compares the Ministry of Man with the authority and power of God and though some of the ancient Fathers were of another opinion yet Saint Marke saith expressely That Iohn Preached the Baptisme of repentance unto forgivenesse of sinnes And who can separate forgivenesse of sinnes from true repentance When the Lord promiseth at what time soever the sinner repenteth to pardon his sinnes The seale of Baptisme also added to the doctrine of Repentance must needs testify remission of sinnes namely the soule to be washed by mercy as the body is with water Neither doth this doctrine derogate any thing from the Baptisme of Christ seeing it is Christ that forgiveth sinnes and giveth grace in the Baptisme ministred by Iohn and ministred by his Apostles For Iohns Baptisme was by Gods institution not of Iohns devising It is true All that have been Baptized into Christ have been Baptized into his death Rom. 6. 3. and Gal. 3. 26. All that have been Baptized into Christ have put on Christ But take Baptisme aright and let Peter be an interpreter of Paul Baptisme saveth us saith he 1 Pet. 3. 21. But least you should mistake him marke what he addes Not the putting away the filth of the flesh here is the outward Baptizing with water but the interrogation which a good conscience makes to God Nay let Paul be an interpreter of himselfe 1 Cor. 6. 12 But ye are washed but ye are sanctifyed but ye are justified in the name of the Lord Jesus and by the spirit of our God Now I willingly confesse that as many as are washed and sanctified and justified by the spirit of God have put on Christ and are Baptized into his death to the mortifying and crucifying the old man in them And as by the Baptisme of the spirit we doe put on Christ so are we united unto Christ and have a communion with him in the benefits of his death But as for the intention of Baptisme of water I know none it hath much lesse doe I know how to put a difference between intention originall and some other intention which he conceales content to suffer the distinction to fly with one wing The Baptize is intention I am somewhat acquainted with On mans part to Baptize such as are brought to the font for that purpose and by Baptisme to consecrate them to the service of that God who is one in nature but three in persons Father Sonne and Holy Ghost on Gods part to seale unto us the righteousnesse of faith which I learne out of Rom. 4. 11. In the description of Circumcision and the meaning thereof I take to be the assuring of forgivenesse of sinnes to them that believe and this is congruous to the description both of Johns Baptisme and Christs Baptisme set forth unto us in holy Scripture As for that Iohn 3. 5. Except a man be borne of Water and of the Spirit he cannot c. Master Fulke in his answer to the Rhemists on that verse writes thus It is not necessary in this place by Water to understand materiall Water but rather the purifying grace of Christ as cap. 4. v. 11. Whereof the washing with water in Baptisme is an outward signe and seale which also is termed fire Math. 3. 11. The water therefore in Baptisme is not our regeneration properly but a Sacrament and seale thereof Isid Origen l. 7. cap. de Spiritu Sancto Aliud est aqua Sacramenti aliud aqua quae significat Spiritum Dei aqua enim Sacramenti visibilis est aqua spiritus sancti invisibilis est ista abluit corpus significat quid sit in anima per illum autem spiritum Sanctum anima mundatur saginatur And a little after Indeed saith he the words of our Saviour Christ are not properly of the externall Sacrament more then Ioh. 6. Of the other Sacrament except you eate the flesh of the Sonne of man and drinke his bloud you have no life in you whereas all Infants are excluded from that Sacrament and consequently should be excluded from life if the words were meant of the outward Sacraments And the Fathers of the ancient Church which thought Baptisme was necessary did likewise think the communion to be as necessary for Infants as Augustine Innocentius Bishop of Rome and all the Church of their time for any thing we can gather by their writings Finally when the word of Water in this Text signifieth the purifying grace of Christ rather than the outward element of Baptisme here can be no argument drawn out of this place that Sacraments conferre grace of the worke wrought but according to the dispensation of Gods spirit who worketh according to his own pleasure as in this chap. v. 8. 1 Cor. 12. When this Author talkes of the necessity of regeneration I doubt he considers not that hence it followeth that either all that dye unbaptized are damned for I presume he

did bring to passe also but withall let us consider what the Apostle teacheth us and take that along with us also namely that all are not Israel that are of Israel and so in his elect he effecteth this 3. I doubt not but this is pronounced chiefely for the elects sake and though they are not as yet so fruitfull as they should be yet I nothing doubt but this passionate expostulation was a means to turne them to the Lord that is some of them For God calls them not all at once but some at one houre of the day some at another 4. It might be a means to bring others also though not to true conversion yet ad exteriorem vitae emendationem As for that of our Saviour over Jerusalem Math. 23. 37. That is of another condition in two respects Jerusalem neither saw his teares nor heard his bemoaning of it but we heare of it and read it in his word and it is equally effectuall with the elect of God and others also as the expostulation we read Isai 5. Secondly our Saviour was a man as well as God and though the Sonne of God yet made under the Law and accordingly as much bound to desire and endeavour the salvation of all amongst whom he was sent as any Prophet or Apostle or Minister of Gods word That in the 5. Ioh. 34. These things have I spoken unto you that ye might be saved What is the meaning thereof but this These things have I spoken unto you exhorting you to believe that ye might be saved according to that v. 24. He that heareth me and believeth him that sent me hath everlasting life and shall not come into condemnation but hath passed from death to life and by the words following in the words alleadged by him it appears that there is no other intention of salvation meant than in case they believe But ye will not come unto me that ye might have life v. 40. And as before I said Christ being made under the Law was bound as well as we are to desire the salvation of his Brethren that is to desire and labour the conversion of those to whom he was sent that so they might be saved DISCOURSE SECT IV. THis is also the use and end for which the Sacraments were ordained as we may see Luk. 7. 30. Where we have these wordes But the Scribes and Pharisees and expounders of the Law despised the councell of God against them selves and were not Baptized of Iohn In which words thus much is plainly included that it was Gods counsell and purpose in Iohns Baptisme to bring them to Christ and in him to Heaven much more is it in the end of Christs Baptisme which is more excellent than Iohns was not in substance but in the fulnesse of grace administred and dispensed by it All that have been Baptized into Christ sayth the Apostle have been Baptized unto his death Rom. 6. 3. And Gal. 3. 29. All ye that are Baptized into Christ have put on Christ the very phrases there used shew that Baptisme is in its originall intention an instrument of uniting men to Christ and giving them communion with him in the benefits of his death except a man be borne of water saith Christ and of the spirit he cannot c. Ioh. 3. 5. In which words are delivered two things 1. The necessity of regeneration except a man be born again 2. The working causes of it efficient the Spirit of God instrumentall the Sacrament of Baptisme there called water from the outward matter of it Baptisme therefore is appointed to be a means of regeneration to all those that are Baptized and doth effect it in all that doe not put an obstacle in the way to hinder it For this cause doth the Apostell dignifye it the layer of regeneration Titus 3. 5. I will shut up this with Acts. 2. 38. Where Peter sayth repent and be Baptized every one of you for the remission of sinnes plainly implying that therefore is Baptisme ordained to be received that those who doe receive it might have their sinnes remitted The patience of God also which is another singular donation and gift of God to men is exercised to this very end as appeares Rom. 2. 4. Despisest thou the riches of his goodnesse and forbearance and long suffering not knowing that the goodnesse of God leadeth thee to repentance But thou after thy hardnesse of heart that canst not repent heapest up c. In these words we may note for our purpose 1. Gods end and intent in forbearing sinners and that is the leading of them to repentance and so to Salvation for repentance is Per se ordinata ad salutem as a means to the end 2. The persons to whom God intends this good by his forbearance and they are such as dispise the riches of his goodnesse and have hard and impenitent hearts 3. The issue and event of this theire contempt of Gods patience and that is a treasuring up wrath unto themselves against the day of wrath Out of all which laid togeher ariseth thus much That God by sparing wicked men who have hard and impenitent hearts intends their everlasting good though they by the abuse of his patience and refusall to repent doe treasure up to themselues wrath and eternall misery The like to this is delivered in the 2 Peter 3. 9. God is not slack as some men count slacknesse but patient toward us that is us men And why patient towards us Because he would have none to perish The end therefore of Gods patience is mans repentance and Salvation TWISSE Consideration THough this Author doth little answer your expectation in confining himselfe to Reprobation therein to give you satisfaction as touching the reason why he hath changed his mind in certain controversies yet it may be his purpose is to make you amends by acquainting you with some misteries of his concerning Baptisme out of Luk. 7. 30. Where it is said of the Scribes and Pharises that in refusing to be Baptized of Iohn they despised the counsell of God against themselves hence he inferres that it was Gods counsell and purpose in Iohns Baptisme to bring them to Christ and in him to heaven as much as to say God purposed to bring them to Christ and to heaven but they would not and so it came to passe that Omnipotentis Dei voluntatis effectus was hindered by the will of the creature which Austin accounted a very foule absurdity as if God were not able to bring them to Christ yet our Saviour professeth that like as none can come unto him except the Father draw him so on the other side every one that the Father giveth me comes unto me Ioh. 6. And the Apostle saith Who hath resisted his will Omnipotente facilitate convertit saith Austin ex nolentibus volentes facit But as for the Text suppose the Evangelist had called it the purpose of God yet the object of his purpose is not

he the Lord knoweth Now who doubts but that our doctrine of justification by faith and not by workes may be an occasion to some to abuse the grace of God unto wantonnesse such there were even in the Apostles daies but what Shall we therefore renounce that doctrine I am not yet come to the tempering of the manner of proposing this doctrine I have more to say before I come to that What difference is there in harshnesse between these doctrines If ye doe not believe therefore ye doe not believe because God hath ordained you to destruction and this If ye doe not believe therefore ye doe not believe because God hath not regenerated you Let any man shew how a doore is open to slothfulnesse more by the one then by the other especially considering the ground of all is mans inability to believe without this grace of God effectually preventing and working him unto faith Now this doctine is plainly taught and that particularly of certain persons to their faces Ioh 8. He that is of God heareth Gods word ye therefore heare them not because ye are not of God The phrase to be of God I interpret here of regeneration but both Austin of old and our Divines of late doe interpret of election and so it is precisely the same with the Preaching of reprobation in his true colours as this Author interprets it and passeth this censure upon it as opening a doore to liberty and profanenesse which may I confesse well be occasionally to carnall men or to men possest with prejudicate opinions yet here it appears plainly to be in effect the same with that which our Saviour himselfe Preached But take this withall as it may be an occasion of slothfulnesse so it may be a meanes to humble men and beat them out of the presumptuous conceit of their own sufficiency to heare Gods word to believe to repent and the like and thereby to prepare them to look up unto God and to waite for him in his ordinances if so be as the Angell came downe to move the waters in the poole of Bethesda to make them medicinable so Gods spirit may come downe and make his word powerfull to the regenerating of them to the working of faith and repentance in them And I appeale to every sober mans judgement whether to this end tended not the very like Doctrine and admonition proposed by Moses to the Children of Israel in the Wildernesse Deut. 29. 2 3 4. Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh and all his servants and unto all his Land The great temptations which thine eyes have seene those great miracles and wonders Yet the Lord hath not given you a heart to perceive and eyes to see and eares to heare unto this day For is it not Moses his purpose to set before their eyes how little they have profited in obedience and thankfulnesse unto God and amendment of life by all those great workes of his in the way of mercy towards them and in the way of judgement towards the Egyptians And what was the cause of all this but the hardnesse of their hearts and the blindnesse of their eyes and to what end doth he tell them that God alone can take away this hardnesse of heart and blindnesse of mind which hitherto he had not done Might he not seem to justify them in walking after the hardnesse of their hearts by this and harden them therein by this Doctrine of his like as this Author casts the like aspersion in part upon the like Doctrine of ours Yet Moses passeth not for this so he might set them in a right course to be made partakers of Gods grace and that by the ministry of the Law to humble and prepare them for the grace of God which is the Evangelicall use of the Law And it is remarkable that in the first verse of this Chapter these words are said to be the words of the Covenant which the Lord commanded Moses to make with the Children of Israel in the land of Moab beside the Covenant which he made with them in Horeb. Wherefore seeing the Covenant made in Horeb was the Covenant of the Law it followeth that this Covenant is the Covenant of grace and these words are the words of the Covenant of grace which is plainly expressed in the next Chapter v. 6. And the Lord thy God will circumcise thine heart and the heart of thy seed that thou maiest love the Lord thy God with all thy heart and with all thy soule that thou maiest live And what is the usuall preparation hereunto but to humble men by convicting them of sinne and of their utter inability to help themselves and that nothing but Gods grace is able to give them an heart to perceive and eyes to see and eares to heare But yet because we doe not speake in the same measure of the spirit and of power as Moses and our Saviour did therefore we labour to decline all harshnesse as much as lyeth in our power where we see occasion is like to be taken of offence Therefore first as touching this discourse of Calvins If you believe not therefore it is because you are already destinated unto damnation I say this is untrue more waies then one First if he conceives destination unto damnation goes before Gods decree to deny faith this I utterly deny and have already proved that in no moment of reason doth the decree of damnation precede the decree of denying grace Therefore Gods decree to deny them grace is rather the cause why they believe not then the decree of damnation Secondly whether we take it of the one or of the other or of both yet the proposition is utterly untrue For it doth not follow that because a man doth not as yet believe therefore God hath decreed to deny him faith and because he hath so decreed therefore he denies him faith For he that believes not to day may believe to morrow Saul was sometimes a persecutor of Gods Church but was it at that time lawfull to conclude that because he did not then believe therefore he was destinated unto damnation so that the reason indeed is either because God hath not decreed at all to give them faith or because the time which God hath ordained for their conversion is not yet come This is so cleare that Calvin himselfe were he alive would not gainsay upon consideration Neither doth he justify this discourse but only saith we must be more wise then so to discourse to our Auditors But this Author in saying this is to set downe our doctrine of reprobation in its colours delivers that which is shamefully untrue and nothing sutable with our doctrine More necre to the matter we should say rather That like as therefore a man heareth Gods word because he is of God that is as I interpret it because he is regenerated of God so therefore men heare them not because they are not of