Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	bread_n	lord_n	wine_n	3,679	5	7.3104	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08804	The broken heart: or, Davids penance fully exprest in holy meditations upon the 51 Psalme, by that late reverend pastor Sam. Page, Doctour in Divinity, and vicar of Deptford Strond, in the countie of Kent. Published since his death, by Nathanael Snape of Grayes Inne, Esquire.	Page, Samuel, 1574-1630.; Snape, Nathaniel.	1637 (1637)	STC 19089; ESTC S113764	199,757	290

a way that seemeth good in a mans owne eyes but the end thereof are the wayes of death This is via●on bona the way not good we must turne out of it here repentance beginneth Leave to doe evill Natures way the way of corrupt will the way of our lusts the way of the world are beaten waies many travaile them but these are new waies which are called our owne crooked waies turne out of them 3 The object to the Lord. This may seeme to import very small comfort for transgressors to turne to the Lord for he hath declared himselfe a jealous God and a consuming fire he hath digged a pit for sinners his wisedome cannot but see his lawes broken his holinesse can doe no lesse than abhorre it his justice cannot but punish it To turne sinners to God is to bring stubble to the fire but marke the sequence of my text First he will teach sinners Gods waies and then there can be no danger of their turning to God For Adam when he had turned from God by disobedience it was no wonder that he turned not to God by repentance but fled from his presence and hid himselfe because the way to God was shutup till God himselfe opened it in the promised seed yet there is no record of his turning kept This point affordeth the most comfortable doctrine that we can preach or you heare That a sinner may turne to God and be welcome to him it is the oyle of gladnesse it is the bread that strengtheneth mans heart Manna reconditum the hidden Manna It is a flagon of wine from the Lords Cellar It is the fulnesse and fatnesse and marrow of Gods house It is the living water drawne from the rivers of Gods pleasure which refresh the City magni regis of the great King It is the very extraction and distilment of the two Testaments of the Law and of the Gospell Let a sinner upon survey of his conscience and the detection of his sinne whilest his iniquities are in number and are set in order before him even then in the cold fit of feare resort to the Lord and cast himselfe at his feet and seeke his face There be great reasons for it 1 There is a necessitie in it there is no helpe elsewhere none can forgive sinnes but God onely The Apostles and Ministers of the Word forgive sinnes upon repentance but ministerially they doe pronounce Gods pardon ex officio by their office Therefore the Iewes accused Christ of blasphemy for forgiving sinnes for they knew him not to be God He healeth all our infirmities and pardoneth all our sinnes 2 God though he abhorre sinne yet he loveth the person of the sinner he cannot despise the worke of his own hand he hath sworne by his life that he will not the death of a sinner but rather that he turne to him All the while that he hath his hand in his bosome while he is plucking of his sword out of the sheath while he is whetting of it while he is lifting it up all this while he is expecting our repentance and if we turne not he smiteth home if we doe convert he saith Put up thy selfe into thy scabberd rest and be still He dealeth not withus as with enemies at armes end but forbeareth us and openeth his bosome and revealeth to us the bowels of his compassion The two greatest and dearest loves that are he taketh upon himself to declare his tendernesse over us 1 the love of an husband secondly of a father for under these titles he hath desired to appeare to his Church yet he taketh an holy pride to transcend husbands and fathers in their naturall love for thy Maker is thy husband the Lord of hoasts is his name What husband will receive againe a disloyall divorced wife that hath given her body to be defiled and hath scornefully abused him and borne children to strangers yet God receiveth us after all this wrong yea whilest we are in the height of this sinne he wooeth and courteth us and seeketh our conversion I will allure her and bring her into the wildernesse and speake friendly to her heart Though fathers provoked by disobedient children forget naturall affection and mothers cast off all compassion yet God cannot yea though he doe for a time forbeare yet upon repentance if thou turne to him In the place where it was said ye are not my people there it shall bee said unto them ye are the sonnes of the living God Hee was that father who saw met received and cloathed and welcommed his vnthrifty sonne he sent not after him but when he returned he embraced him Our God is kinder than that father for he sendeth into the farre Country after to seeke us out he sendeth his Prophets Apostles Ministers Ite in universum mundum goe into all the world he riseth early to send them God himselfe offereth his owne wings how often would I have gathered you some parables expresse chiefly what God doth somewhat we should doe The parable of the Prodigall chiefly sheweth quid nos what we The parable of the lost sheepe quid Deus what God 3 We have comfort from Gods often inviting sinners to him nothing shall dismay us for he requireth and commandeth our resort to him with a non obstante nothing hindering and Samuel saith to the people yee have done all this wickednesse yet turne not aside from following the Lord but serve the Lord with all your heart and Christ saith Come all weary and heavy laden 4 God taketh more pleasure in the returne of a sinner to him then he conceived anger for his departing from him When God had lost Adam by his sinnes the griefe was not so great as his joy was when he recovered him by the seed of the woman The second Adam had twise from heaven proclaimed over him Hic est filius meus dilectus this is my beloved Sonne There is a parable for that more joy for the lost sheepe than the 99. Sinne is an act of depraved nature it is opus nostrum our worke Grace is opus Dei Gods worke he loves his owne workes more than hee hates ours Iacob Satis est vivit filius meus It is enough my sonne is yet alive The father in the parable pleaded and justified the cause of his joy My sonne was lost and is found This shewes the sure mercies of God which declare him God But because of us sinners thou shalt be called mercifull for ubi non est miseria non est misericordia where there is no misery there is no mercy The first sinners were Angels they fell not all and those that fell did corrupt onely themselves there was no propagation of that creature When Adam and Evah fell they corrupted the whole nature of mankinde and this magnified the Creators mercie when he raised up an horn of salvation to preserve a creature whose generations had else beene subject to ruine

water to wash these wounds and they are tender and this must be done often Beloved let me tell you that Sathan befooleth us with many false pleasures of vanitie which make these wounds in our souls We pay deare for them when we come to this washing And he that considers it well will know the terrour of the Lord and be afraid to give way to temptations that may put him to the pain of repentance It is true that nothing in this world is so painfull as true repentance It is called mortification killing the old man not every kinde of death crucifie the flesh Mors l●nt● violenta dedecorosa a death slow violent disgracefull It is called the breaking of the heart the renting and t●aring of it in peeces It is sackcloth for clothing baldnesse for beauty it is Amaritudo animae the bitter ness● of soul Yet for all this Multiplica lavare multiply to wash I● drosse be mingled with our gold it will ask an hot fire to purge it out and that is repentance Behold Niniveh doing penance for her sinnes The King arose from his throne he layed his roabe from him and covered him with sackcloth and sat in ashes proclaimed Let neither man nor beast taste any thing let them not feed nor drink water But let man and beast be covered with sackcloth Here is a Citie washt throughly in a bath of repentant and true tears Ecce Rex t●ns venit tibi mansuetus Behold thy King comes to thee meek the true and living picture of mortification He that sate on a throne of majestie and honour a glorious King arose from his throne as if his throne trembled under him in a we of the supreme throne which is set for justice upon all the world He layeth down his glory and casteth his Crown at the footstool of the most high All the ensignes of honour and principalitie above men he putteth off and puts himself into the number and rank of common men He puts off his royall garments the habite of glory He puts on sackcloth the dresse and trimme of repentance and humility He casteth himself on the ground there he sitteth in an heap of ashes He depriveth himself of his food and then Regis ad exemplum according to the Kings example all do so What can be added to this unworthying of himself He thought himself neither worthy of honour nor rayment nor ease nor food Not made onely a common man but as one of the beasts of the earth they were also clad in sackcloth Job in cinere in ashes dust to dust Thus the sinne of pride doth penance in coming down and abusing themselves The sinne of vanitie in apparrell doth penance in sackcloth The sinne of delicacie and nicenesse in a seat of ashes The sinne of drunkennesse and gluttony in fasting not bread not water The sinne of contempt and scorne of one another doth penance in an equality of like condition behold and see which is the King which is the Subject nay which is the man which is the beast all in one Liverie of sorrow and shame all in sackcloth Yet let me use the words of our Saviour of this sight Solomon in all his glorious royalty was not apparreled like one of these Never did Niniveh shew fairer in the eyes of heaven then this day never was Nineveh so throughly washt never so cleane Me thinks I heare the voyce of God saying as of Ahab so much rather so of Niniveh Seest thou how Niniveh humbleth it self before me It was a day of Ninivehs purification and God was appeased the doome of her destruction gratiously reversed David himself in this storie feeling the hand of God upon him in the visitation of his childe refused his bed laid him down on the earth would not wash or anoint or change garments refused to eat his bread We visit the Courts of Princes in our bravest trimme We finde the face and favour of God soonest in our worst clothes and meanest accoutrements All this is thought nothing the Penitent saith I will yet be more vile When Benhadad the proud provoker of King Ahab was down the winde his Servants had this hope onely left to propound to him Behold now we have heard that the Kings of Israel are mercifull Kings let us therefore I pray thee put sackcloth upon our loyns and rops upon our heads and go out to the King of Israel c. They did so Thus must they do that will have a guilt of sinne washed away thorowly and so our God being a mercifull God our life may be spared 3 David desireth God to wash him for the truth is he may say to us all as once to Peter Nisi ego te lavero non habebis partem mecum Except I wash thee thou shalt have no part in me David saith I will wash my hands in innocencie and Isaiah biddeth Wash you make you clean The work of our purification is not performed throughly but in the concurrence of both these we wash our selves in our true repentance God washeth us in his gratious pardon Yet even in our repentance God doth wash us too for he giveth both the grace and power of repentance he worketh all his works in us our spirits and faculties work together with him we are not meerly passives in our own washing but we give our affections and desires of heart to it we offer the service of our sighs and groans and tears and bring our bodies in subjection The Spirit of God doth not all it self but it helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is of strong signification for here is a burthen too heavy for us to beare the Spirit of God comes to our help and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone were a carriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is over against us as when a burthen is born betweene two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decompoundeth the word and joyneth him in the burthen with us So he leaves not all the burthen upon us whose weaknesse cannot undergo it He takes not all the burthen upon him and from us but he beareth with us and as it ever falleth out between two that beare the same burthen the weaker doth ease himself upon the stronger so it is here the most of our burthen in this act of repentance lyeth upon God therefore Lava tu Domine wash thou Lord. Many would faine cast all the care upon God of their washing David doth his best and craveth here but Gods assistance For we must not sit out in our burthens and duties we cannot exonerate our selves so The manner how God worketh this lotion in us is 1 By his word so Christ Uos mundi est is propter sermonem quem ego locutus sum vobis You are clean by the word which I have spoken unto you Saint Augustine sheweth how the word doth cleanse us for it is Verbum fidei docens gignens alens fidem the word of faith teaching begetting nourishing faith And