Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	body_n	bread_n	wine_n	10,358	5	8.3741	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75616	Armilla catechetica. A chain of principles; or, An orderly concatenation of theological aphorismes and exercitations; wherein, the chief heads of Christian religion are asserted and improved: by John Arrowsmith, D.D. late master both of St Johns and Trinity-Colledge successively, and Regius professor of Divinity in the University of Cambridge. Published since his death according to his own manuscript allowed by himself in his life time under his own hand.	Arrowsmith, John, 1602-1659.	1659 (1659)	Wing A3772; Thomason E1007_1; ESTC R207935	193,137	525

you of what is written in the hundred fourty and sixth Psalm Happy is he that Psal 146. 5. hath the God of Jacob for his help whose hope is in the Lord his God EXERCITATION 4. Exerc. 4. The first Inference grounded upon Isaiah 55. 1 2. by way of invitation backed with three encouragements to accept it viz. The fulness of that soul-satisfaction which God giveth the universality of its tender and the freeness of its communication The second by way of expostulation and that both with worldlings and saints A conclusion by way of soliloquy § 1. IN the synagogues of old upon the eighth day of the Feast of Tabernacles called by the Jews Hosanna Rabbah the great Hosanna and by the Evangelist The last day the great day of Jos 7. 37. vid. Ludov. de Dieu in loc the feast four portions of Scripture were wont to be read viz. The close of the fifth book of Moses called Deuteronomy the last words of the Prophet Malachy the beginning of Joshua and that passage concerning Solomons rising up from his knees after his prayer and blessing the people with a loud voice in the eighth chapter of the first book of Kings Then did Jesus who was the end of the Law and the Prophets the true Joshua and Solomon stand up saying If any man thirst let him John 7. 38. come unto me and drink He that beleeveth on me as the scripture hath said out of his belly shall flow rivers of living water But why did he then speak of waters Tremellius giveth this account of that out Annot. in loc of the Talmud The Jews saith he upon that day used with much solemnity and joy to fetch water from the river Siloah to the Temple where being delivered to the Priests it was by them poured upon the altar the people in the mean time singing out of Isaiah With joy shall ye draw water out of the wells Isa 12 3. of salvation Our Saviour therefore to take them off from this needless if not superstitious practise telleth them of other and better waters which they were to have of him according to what he had elsewhere said by the ministery of the same Prophet in these most emphatical words Ho every one Isa 55. 1 2. that thirsteth come ye to the waters and he that hath no money Come ye buy and eat yea Come buy wine and milk without money and without price Wherefore do ye spend money for that which is not bread and your labour for that which satisfieth not Words that besides an intimation of the forementioned truths concerning the creatures inability and the sufficiency of God in Christ to satisfie souls clearly hold forth a double improvement thereof one by way of invitation the other by way of expostulation § 2. The Invitation is set on with vehemence and importunity Ho come but as not content with that he doubleth it yea Come ye and tripleth it yea Come Not Come and look on or Come and cheapen but Come and buy buy and eat They may be rationally said to Come who frequent the Ordinances wherein Christ is usually to be found They to buy who part with somewhat are at some cost and pains in pursuit of him They to eat who feed on him by a lively faith Careless wretches will not so much as vouchsafe to Come by reason of their oxen or farms or some other impediment the Lord must have them excused Formal professours Come indeed but refuse to Buy will lay out no serious endeavours in searching the Scriptures and their own deceitfull hearts but are merely superficial in such undertakings Temporary beleevers whose hearts are really though not savingly wrought upon seem to have bought yet do not eat for want of that spirit of faith which ingrafts men into Christ and makes them as truly one with him as the body is with the meat it feeds upon Want we encouragements to accept of this invitation The place it self presents us with three § 3. One from the fulness of that satisfaction which is here tendered under the metaphors of water wine milk and bread the last whereof is implied partly in those terms of opposition For that which is not bread as if he had said ye might have had that of me which is bread indeed partly in the verb Eat which cannot so properly be applied to any commodity here mentioned water wine and milk being liquids as to bread Now there is somewhat in Christ to answer each of these His flesh is bread his bloud is wine his John 6. 51. Matth. 26. 28 29. John 7. 38 39. 1 Pet. 2. 2. Spirit is waters his doctrine is milk But because I conceive the Holy Ghost in this place doth not so much intend a parallel of these as a declaration of that sufficiency which is to be found in Christ and his benefits for saving to the utmost of all those that shall come unto God by him I shall onely pitch upon that consideration and by adding unto this a like place in the Revelation briefly demonstrate from them both how all-sufficient a Saviour he is This in Isaiah holds forth somewhat proper to every sort of true beleevers Milk for babes water for such Vinum Lac senum as are young and hot wine for the aged bread for all The other is that of Christ to the Angel of the Church of Laodicea I counsel thee to buy of me gold Rev. 3. 18. tried in the fire that thou maist be rich and white raiment that thou maist be clothed and that the shame of thy nakedness do not appear and anoint thine eyes with eye-salve that thou maist see where he commends his gold for such as is tried in the fire his raiment for such as will take away shame and his eye-salve for a special vertue to make the blinde see Take them together and there is in them enough to supply our principal defects viz. unbelief in the heart for which there is here gold tried in the fire whereby we may probably understand the grace of faith concerning which we read in Peter That the tryal of your faith 1 Pet. 1. 7. being much more pretious then of gold that perisheth though it be tried with fire might be found unto praise And unholiness in the life for which there is the white raiment if by it we understand inherent righteousness according to that in the Apocalypse To her was granted that she Rev. 19. 8. should be arraied in fine linen clean and white for the fine linen is the righteousness of the saints Lastly Ignorance in the minde for which there is his Eye-salve to remove it according to the Apostles prayer for his Ephesians that God would give them the spirit of wisdome Ephes 1. 17 18. and revelation the eyes of their understanding being enlightned c. § 4. A second encouragement is from the universality of this offer Ho every one that thirsteth come so

unto all men in regard of the substance of their souls which are invisible incorporeal and intelligent as God is Whoso sheddeth mans blood by man shall his blood be shed for in the image of God made he man And Gen. 9. 6. again in James Therewith curse we men James 3 9. which are made after the similitude of God We read of the Emperour Theodosius that having exacted a new tribute from the people of Antioch there arose See Theodor. hist lib. 5. c. 21. a commotion in which the people broke down the Statue of the Empress Placilla his late wife He in a rage sent his Forces against the city to sack it One Macedonius a Monk interceded thus If the Emperour be so much and so justly offended that the image of his wife was so defaced shall not the king of heaven said the Monk be angry at him if he shall deliberately deface and break the image of God in so many men as are like to perish in this Massacre What a vast difference is there betwixt reasonable creatures and that brazen image we for that image are easily able to set up one hundred but the Emperour with all his power is not able to restore so much as an hair of these men if once he kill them upon which admonition Theodosius it is said forbore his design Secondly in a strict sense So 't is appliable onely to Christ who is the image of the invisible God the brightness Colos 1. 15. of his glory and express image of his Heb. 1. 3. person For all the three things that go to make a perfect image viz. Likeness Derivation and Agreement in nature are concurrent here The kings image is in his coin and in his son but after a different manner In his coin there may be likeness and derivation but not identity of Nature which is also added in his son In Saints there are the former they are like to God in their qualities derived from him but in Christ all three Thirdly in a middle sense neither so largely as to extend to all men nor so strictly as to be restrained unto Christ alone but between both So taken it is nothing else but that conformity to God from which all men fell in the first Adam and unto which none but Saints are restored by the second § 6. For the third The parts of which man consisteth are body and soul Moses at first speaks to both The Gen. 〈◊〉 7. Lord God saith he formed man of the dust of the ground and breathed into his nostrils the breath of life and man became a living soul God had before made Spirits by themselves and bodies by themselves some celestial others terrestrial now on the sixth day for a conclusion of his works he frames a creature consisting of a spirit and a body joyned together in whom he includes the choice perfections of all the former One observes that God Weemse Portracture p. 41. hath joyned all things in the world by certain Media The earth and water are coupled by slime the air and water by vapours Exhalations are a middle between air and fire Quick silver a middle between water and mettals coral between roots and stones so man between beasts and Angels Manilius hath comprehended much in Manil. lib. 4. apud Lip● Physiolog l. 3. dissert 2. few verses Quid mirum noscere mundum Si possint homines quibus est mundus in ipsis Exemplúmque Dei quisque est in imagine parva In English thus What wonder if men know the world Since they themselves the world epitomize Yea every one a medal of God is Where he doth in effect call his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little world and his soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little God In the pursuance Charron of wisdome pag. 16. of the former the Stoicks were wont to say That it was better being a fool in an humane shape then being wise in the form of a beast Yea Solomon himself in the twelfth of Ecclesiastes findeth in his head both Sun Moon and Stars Well therefore may his head resemble the heavens where these lights are as our eyes also are in our upper parts without which the world would be a dungeon his heart the fire it being kept hot by continual motion and conveying natural heat to the whole body his bloud and other humours the water his spirits the air and his flesh and bones the earth In prosecution of the latter Tully a Platonist Scito te Deum esse c. Lib. de somn Scip. goeth so far as to bid a man take notice that he is a God and some Divines Bonaventurae Amatorium pag. 601. col 2. finde a resemblance of the Trinity in mans soul The understanding will and conscience three faculties but one soul as Father Son and holy Ghost three persons but one God Let us all mean while taste and see how good the Lord is in preparing us such bodies and infusing such souls into us but withall so as to consider and improve the Original of both § 7. Seeing Adams body had its original from the dust of the earth the consideration hereof should be an antidote against pride in all his posterity Art not thou the son of Adam was not he the son of dust was not that the son of nothing when the Lord would humble Adam after the fall he put him in minde of his being dust In the sweat of thy face shalt thou eat Gen. 3 19. Gen. 18. 27. thy bread till thou return unto the ground for out of it wast thou taken for dust thou art and unto dust shalt thou return And when Abraham would be low before God he styleth himself dust and ashes Behold now I have taken upon me to speak unto the Lord who am but dust and ashes Ecclus 10. 9. Why art thou proud O dust and ashes saith Siracides and Bernard Cùm sis humi limus cur non es humilimus Why art not thou most humble O man seeing thou art but the dust of the earth As for the soul that was purely from God Divinae particula aurae as an ancient Poet calleth it for God saith Moses breathed into his nostrils the breath of life and man became a living soul This should render us restless till that Image after which Adam was made be renewed in us by regeneration The relicks of it found in men unconverted what are they but magni nominis umbra the mere shadow of a great and glorious name How unlike are natural men to God for all them Our Queen Elizabeth once in her progress observing some pictures of hers hung up for signs to be very unlike her caused them to be taken down and burnt Burning must be the end of those that continue unlike to God whereas such as are by converting grace changed into the same 2 Cor. 3. 18. image as Paul speaketh from glory to glory shall at length arrive