Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	baptize_v	jesus_n	john_n	3,386	5	6.8394	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35535	An exposition with practicall observations continued upon the thirty second, the thirty third, and the thirty fourth chapters of the booke of Job being the substance of forty-nine lectures / delivered at Magnus neare the Bridge, London, by Joseph Caryl ...	Caryl, Joseph, 1602-1673.	1661 (1661)	Wing C774; ESTC R36275	783,217	917

the chaffe of unwritten traditions nor with the mixtures of humane i●●entions They should be taught cleare knowledge as Elihu here speaketh This mercy was also prophecied Zeph 3.9 Then will I turne to the people a pure language or a Clean lip it is this word that is what they speak shall be pure truth Their language shall be not only Grammatically pure proper and genuine but Theologically pure without any tincture of error in it Secondly As the word is taken according to our translation Adverbially Note We ought to speake truth clearly Some speake cleare truths who yet doe not speak them clearly They speak great truths yet obscure them in their own way of expressions they who wrap up sound doctrine in hard uncouth words or deliver it in an unnecessary multitude of words doe rather puzzle and confound their Auditors then enforme or instruct them And they who speak not knowledge clearly are like those who mud the waters or raise a dust in the ayre which will not let others see distinctly what they hold or put in either Speaking in darke words and strange notions is like speaking in a strange language They only speak profitably who speak clearly We commonly say Truth seekes no corners truth would not be hid What are obscure and ambiguous words words of a doubtfull construction and interpretation but corners wherein many hide truth while they pretend to speak and publish it Such speakers as wel as they who speak in an unknowne language are Barbarians to their hearers And therefore as the Apostle in reference to an unknowne tongue so should we say in reference to any covert or obscure way of speaking in our owne mother tongue We had rather speak five words that others may be edified then ten thousand words in hard and strange expressions Though we speak in a knowne language yet doubtfull words hinder edifying as much as an unknowne language doth yea such are as a forreiner to their hearers while they speak in their owne Country tongue 'T is a speciall gift of God to speak knowledge clearly The Apostle hath left that excellent advice with all who are called to speak the great things of eternall life 1 Pet. 4.11 If any man speak that is if he speak about the things of God divine things let him speak as the Oracles of God What are they The oracles of God are the knowne word of God But how are those oracles to be knowne Surely as God spake them plainly and clearly The oracles of God were spoken without ambiguity therefore let no man speake them as the oracles of the devil were spoken or as the devill spake his oracles that is ambiguously and doubtfully The devill of old gave out all his answers and oracles doubtfully and darkly to his darke and blinded votaries what he sayd might beare severall Constructions And he spake so on purpose that whatsoever the event or issue proved to be he though the father of lyes might have the reputation of speaking truth Croesus Halym penetrans magnam perver●et opum vin The Devils oracle gave Croesus such an answer as he might Interpret either of a great successe or of a great overthrow when he asked counsel about his warres And when Saul came to Enquire of the Witch of Endor that is of the Devill 1 Sam 28.11 he gave him a doubtfull resolve To morrow shalt thou and thy Sons be with me v. 19. Which ambiguous answer might be understood as of the next day following so indefinitely of any day neere approaching Satan loves not to speake knowledge clearely But the servants and messengers of Christ must use great plainness of speech while they are treating of and giving out the mind of God to his people and be carefull that as the doctrine is sound which they deliver so there may be a clearness in their delivering of it Their lips as Elihu engaged his should ought to utter knowledge clarely JOB Chap. 33. Vers 4 5 6 7. The Spirit of God hath formed me and the breath of the Almighty hath given me life If thou canst answer me set thy words in order before me stand up Behold I am according to thy wish in Gods stead I also am formed out of the clay Behold my terror shall not make thee afraid neither shall my hand be heavie upon thee IN these foure verses Elihu still prosecutes a discreete praefatory insinuation both of himselfe and of his intended discourse into the heart of Job that both might find wellcome and good entertainment there Elihu had assured him at the third verse that he would speak in the uprightness of his heart or that he would deale candidly and clearly with him That was a strong argument to gaine attention And in this fourth verse he argueth with and urgeth Job to give him attention because he was a man of Gods making as Job also was The same hand wrought them both and therefore why should there be a strangenesse between them or an unwillingness to give or receive counsel and helpe from one another Vers 4. The spirit of God hath formed me and the breath of the Almighty hath given me life I shall open these words two wayes First As a direct proposition or assertion Secondly In their connection and dependance as they are here used for an argument of perswasion First Consider the Text as an assertion The spirit of God hath made me c. The word doth not signifie barely to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faciendi verbum artificiosam elaboratam agendi rationem affert Pined or to clap up a worke any how but to make with art to make skilfully to compose and fashion a thing with exactest grace comeliness and beauty Thus are we made by the Spirit of God Man is an excellent piece of worke yea man is the Master-piece of all the visible workes of God The Spirit of God hath made me There are two things here to be enquired First what we are to understand by the Spirit of God to whom Elihu attributes his making Secondly Why doth Elihu attribute his making to the Spirit of God To the former question I answer First negatively that by the Spirit of God we are not to understand a power or vertue put forth by God in which sence we sometimes read the Spirit of God in Scripture But by the Spirit of God here we are to understand God the Spirit In which sence we read Gen 1.2 The Spirit of God moved upon the face of the waters As also Math 3.16 He saw the Spirit of God descending like a dove and lighting upon him that is upon Jesus Christ baptized by John in Jordan The second question is Why doth Elihu attribute his making to the Spirit of God Regeneration or our new-making is properly the work of the Spirit but is Creation or our naturall constitution his work also Saith not Moses Gen 2.7 The Lord God formed man out of the dust of the earth Jehovah Elohim formed man

Christ to declare to man this righteousness for his uprightness And that hence it is as Elihu proceeds in the next verse to assure the sick man that God is and will be gracious to him Vers 24. Then he is gracious unto him and saith Deliver him from going downe into the pit I have found a ransome These words hold out the generall issue and fruit of the labours and good counsell of that messenger or Interpreter dealing with the sick man and shewing him his uprightness There are three distinct interpretations which run quite through this verse and they arise from a different apprehension about the antecedent in this pronoune He then he is gracious unto him He who is that All the Popish interpreters refer it to the Guardian-Angel sent to attend on this sick man Then he the Angel will be gracious and he will say deliver him But as I then layd by that opinion that the messenger was an Angel properly taken so I shall not stay upon that which is a consequent of it here Secondly Severall of our Protestant interpreters referre this he to the Messenger or Interpreter to the Prophet or any spiritually wise and holy man sent of God to assist and help the sick man in his distresse Some are so positive in this opinion that they deny the text any other reference Hoc de nuncio dicitur non de deo aptè enim tribuitur nuncio etinterpreti voluntatis dei ut miscreatur hominis in summo vitae discrimine constituti Merl Et de gratia eum alloquutus dixerit redime cum nec descēdat in soveam expiatione quam inveni Jun Summa orationis quae apud deum pro afflictis habenda est Jun This is to be understood of the Messenger saith one and not of God And I grant 't is sutable to the business of the messenger who comes to comfort and instruct the sick man that he should pitty and compassionate him in that disconsolate condition and likewise pray for him according to the tenour of these words in the text or to the same effect O Lord God be gracious to him and deliver him let him not goe downe to the pit for the ransome sake which I have found As if Elihu had sayd When that faithfull messenger shall have declared the benefits and grace of God to the afflicted man then pittying his afflicted soule he shall pray for him O God deliver him from death and condemnation from the pit and from destruction for I have found and shewed him a ransome by which his soule may be delivered and his sins pardoned In the 19th Chapter of this Booke at the 27th verse Job useth this word in his application to his friends for their pitty to him and more favourable dealing with him Have pitty upon me have pitty upon me O my friends for the hand of God hath touched me As if he had sayd The hand of God presseth me sore O let not your hand be heavie upon me too This exposition carrieth a great truth in it and is not at all inconsistent with the letter of the text yet I shall not insist upon it but adhere rather to a third which makes the antecedent to this He to be God himselfe Then he is gracious That is when the messenger hath dealt with the sick man when he hath opened his condition to him and shewed him his uprightness or how he may stand upright before God or what his righteousnesse is before God and hath brought his heart to an unfeigned sorrow for his sin and to the actings of faith upon the promise then God is gracious and then he gives out the word for his restoring and orders it to be presently dispatcht away to him saying deliver him unloose him unbind him let him not goe downe into the pit I have found a ransome Taking this for the generall sence of the Text I shall proceed to open the particulars Then he will be gracious or then he will have mercy upon him as Mr Broughton translates Then and not before till then the Lord lets his bones ake and his heart tremble till then he suffers him to be brought so low that he is reckoned among the dead but then though not before he sheweth himself gracious unto him When a poor man is reduced to the utmost extreamity then is Gods opportunity then is the season of mercy and the Lord therefore lets us be at the lowest that we may be the more sencible of his goodness in raising and lifting us up The Lord suffers many as Paul spake of himself 2 Cor. 1.9 to have the sentence of death in themselves that they may learn not to trust in themselves but in him who raiseth the dead We seldome give God either the glory of his power by trusting him or of his goodnesse by thanking him for our deliverances till we are brought to the last cast as we say or to such an exigent as leaves no visible meanes in probabillity no nor of possibility to escape And when 't is thus with us then he is gracious Secondly Then he is gracious that is when the man is doubly humbled when the mans heart is graciously broken when the man is growne into an abhorrence of himself and of his sin or loathes himself for his sin as much as he loathed his meat as 't is said in the former verse when his heart is thus taken quire off from all that is below in the world and gathered up beleevingly to Jesus Christ in the word of promise Then he is gracious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misertus gratificatus gratia prosecutus fuit ex gratia donavit benesecit The Originall word hath many comfortable significations in it yet all resolvable into this one he is gracious It signifies to pity to have compassion tenderly to regard to bestow grace to doe good there is enough in the bowells of this word to bear up the spirit of the sickest body or of the most troubled soul It is said Gen. 6.8 Noah found grace or favour in the eyes of the Lord. Noah was the only man that held out the grace of God in that age him only did God find perfect or upright in his Generations Gen. 6.9 and Noah only was the man that found grace or favour in the eyes of the Lord in that generation Gen. 6.8 God was gracious to him and his when the whole world peri●hed by water That proper name John is derived from this word when God gave Zachary and Elizabeth a Son in their old age he also directed how he would have him called ye shall call his name John which name as we may well conceive was assigned him either because God did very graciously and favourably bestow that gift upon his Parents in their old age and so shewed them much favour a child at any time is a great favour from God especially in old age or secondly because John was to open the Kingdome of Grace to preach the