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
A65701	A discourse of the love of God shewing that it is well consistent with some love or desire of the creature, and answering all the arguments of Mr. Norris in his sermon on Matth. 22, 37, and of the letters philosohical and divine to the contrary / by Daniel Whitby ...	Whitby, Daniel, 1638-1726.	1697 (1697)	Wing W1724; ESTC R1639	108,266	186

God proportionably to his loveliness i. e. with an infinite Love and this Degree is peculiar to God himself The second is to love him not proportionably to his Loveliness but to the utmost Capacity of a Creature and this Degree is peculiar to Saints and Angels in Heaven The third is to love him not to the outmost Capacity of a Creature absolutely considered but to the outmost Capacity of a mortal Creature in this Life and this he says is proper to the Religious The fourth is to love him not proportionably to the outmost Capacity of a Creature but only so as to love nothing equally with or above him that is not to do any thing contrary to the Divine Love and this saith Mr. N. is an absolute indispensable Duty less than which will not qualifie us for the Enjoyment of God hereafter In his Treatise of the Theory and Regulation of Love he saith That as we are obliged to love God so ought we to love him beyond all other things whatsoever We may and must Prefer him in our Love Thou shalt love the Lord thy God with all thy Heart with all thy Soul with all thy Mind and with all thy Strength So runs the Commandment and very just we should for if even in particular Goods Order requires that the most lovely should be loved most N. B. much more ought we to love him who is the very Essence of Good Good it self beyond all Derivative and secondary Good In his Treatise of Heroick Piety he hath these words I know it is usually Objected That what is supposed to be thus Heroickly performed is inclusively enjoined by virtue of those comprehensive Words Thou shalt love the Lord with all thy Heart To which Objection he Answers thus I conceive that All which is intended by that Phrase amounts to no more than 1st a sincere love of God as 't is opposed to that which is partial and divided and 2dly such a degree of loving as admits of nothing in competition with him And thus far reaches the bounds of indispensable Duty it being impossible that he who does not love God in this Sense and Degree should keep his Commandments Now here I would crave leave to ask him whether when he wrote these things He could not but be sensible that he did not rise up to the Letter of the Text and that it manifestly required a more elevat●d Sense though to preserve his Heroick Piety he pretended to conceive it amounted to no more than loving God sincerely in opposition to a par●ial ●●d divided love and so as to admit of nothing into competition with him Whether by these Savings he taught Men to love God less th●n ●e r●●●ired to defraud him of his due to r●sist his W●ll c. Whether he only said these things as b●ing then under the Power of his Passions Lusts Interests Customs and Prejudices and not being in due measure purged from the Prejudices of Sense not disingaged from the love of sensible Objects not so far entered into the methods of true Mortification as to be capable of Conviction and of having his mind wrought upon by the light and force of Reason If not let him learn hereafter from his own Sense and Experience not to pass such severe and undue Censures on his Brethren Having premised these things I proceed 2 dly To establish and confirm the common Exposition from the Evidence of Scripture and of Reason Let it be then observed First That this Command was given to the Iewish Nation and is only cited by our Lord or by the Lawyer from Deut. 6.5 where the words runs thus Hear O Israel the Lord thy God is one Lord and thou shalt love the Lord thy God with all thy mind and with all thy soul and with all thy might Now hence ariseth a demonstration that this Text cannot be expounded so as to exclude all love or all desire of the Creature For the Land they lived in was the Land of Promise stiled by God himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pleasant Land or The Land of Desire Psal. 106.24 Dan. 8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Land of Glory or the Glorious Land as being the Glory the most pleasant and desirable of all Lands to encourage them to go in and possess it it is represented to them as an exceeding good Land a Land which floweth with Milk and Honey a good Land a Land of Wheat and Barley and Vines and Figtrees and Pomegranates a Land of Oil-Olive and Honey a Land wherein they should eat Bread without scarceness and in which they should not lack any thing a Land which the Lord thy God careth for the eyes of the Lord thy God are upon it from the beginning of the year even to the end of the year And might they not desire what was the very promise made to the Seed of Abraham Might they not love or be pleased with a Land so glorious so pleasant and desirable Doubtless they would have marched but heavily through the Barren and Desolate Wilderness had Moses by this Precept forbid them to desire or be pleased with this Land flowing with Milk and Honey Moreover the Blessings of this Life were the chief things which God did promise to these Iews as the Reward of their Affection and Obedience to him whence he is said to give them Wealth that he might stablish his Covenant with them to make them plenteous in the Works of their hands for Good And the taking away of those outward Blessings was the chief thing threatned in the Law of Moses to deter them their Disobedience For saith God if you will hearken diligently to my Commandments to love the Lord your God and to serve him with all your heart and with all your soul then will I give you the Rain of thy Land in due season that thou mayst gather thy Corn and thy Wine and thy Oil And I will send Grass in thy Field for thy Cattle that thou mayest eat and be full Ye shall serve the Lord thy God and he shall bless thy Bread and thy Water and I will take Sickness from thee and fulfil the number of thy days Ye shall do my Statutes and shall keep my Iudgments and ye shall dwell in the Land in safety and the Land shall yield her Fruit and ye shall eat your fill If ye walk in my Statutes and keep my Commandments to do them then will I give you Rain in due season and the Land shall yield her increase and the Trees of the Field shall yield their Fruit and you shall eat your Bread to the full and dwell in your Land safely And I will give you peace in the Land and you shall lie down and none shall make you afraid and I will have respect unto you and make you fruitful and multiply you If thou observe to do all the Commands which I command thee this day blessed shalt thou

Comfort Honour and Delight then must my Obligation to love my Neighbour as my self engage me to desire all those Creature-Comforts by which I am enabled to do him Good But if as these Philosophers inform us The Love of God is exclusive of all love of and consequently all desire of the Creature If he that loves God as he ought as he cannot so he need not love and therefore not desire any thing else If he be obliged in Iustice to God and in kindness to himself to withdraw every straggling desire from the Creature if Creatures ought not to be thought desirable if the desire of God and of the Creature are in their own Natures incompatible then can no true lover of God desire any of those Creatures whereby he may be able to do good unto his Brother and so he never can be able to perform those acts of Charity and Beneficence this love unto his Neighbour doth require though he hath no Temptations to these Sins which otherwise obstruct his Benevolence to him Fourthly By stretching this Commandment to an exclusion of all desire of or affection to the Creature a great Contempt is cast upon the works both of the Creation and of Providence For 1. As to the Works of the Creation they are generally and truly said to be a Declaration not only of the Power and Wisdom but of the Goodness of God but if there be not one of all his Works which is good to us and so our good not one of them we should desire or love that is be pleased with what Indication can they afford of Divine Goodness to us Moses informs us That God saw every thing that he had made and behold it was very Good The Hebrew word saith Mr. Ainsworth is extended to that which is is goodly fair sweet pleasing profitable commodious and causing Joy The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Schindler Non tam bonum esse substantialiter quam amabile volupe jucundum utile gratum esse significat Accordingly it by the Septuagint is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And wherein doth the Goodness of these things consist but in their fitness to serve the ends for which these Creatures were created Now is it the Herb only which was created for the Service of Man was not the Host of Heaven made to give him Light and Heat and benign Influences and for Signs and for Seasons and for Days and for Years Was not the Earth made to be inhabited by him Was it not given to the Children of Men for their use Was not the Air made for him to breath in the Fire to warm him the Water to afford him drink Were not the living Creatures given him for Food as the Herb The Ox the Ass the Horse for Travel and for Tillage of the Earth the Flocks and Herds to feed and clothe him The Fruits of the Earth to sustain him The Corn Wine and Oil to comfort and make glad the Heart of Man Are not all these things made in such an Order and Dependance by Divine Wisdom as that the Influence of the Heavens should render the Earth fruitful and that the fruitful Earth should yield her Corn and Wine and Oil and these should minister to the Support and Comfort of Man's Life Is not this the true import of that Promise The Heavens shall hear the Earth and the Earth shall hear the Corn and Wine and Oil and they shall hear Iesrael When the Psalmist calls upon the Sun and Moon the Heavens and the Waters that are above the Heavens the deeps and the Whales swimming in them the Mountains and Hills fruitful Trees and Cedars the Beasts and Cattel creeping things and flying Fowl to Praise God doth he not in effect invite and stir up Man to praise God for the Benefit he hath received from these things and for the kindness God designed to him by them Now if there be nothing in the whole System of the Creation which is our Good which we may love i. e. be pleased with and desire how came these Creatures to be stiled very Good and that in reference to one great end of their Creation the Service of Man Wherein consists the kindness of God designed in Creation of them And whence ariseth the Obligation to such Praises and Thanksgivings for them Moreover the same Moses informs us That God created the Woman to be an help meet for the Man because it was not good for Man to be alone and that he Blessed them both and said Be fruitful and multiply and replenish the Earth Now is there comfort in the Society of a Bosom Friend nothing desirable in a help meet for the Necessities and Uses of this present Life or may I not desire what is so comfortable and so helpful If it be better to marry than to burn must it must not be good to desire a Wife that I may not burn If it be a Blessing to be Fruitful and an Infelicity and Judgment to be Barren may I not when I have a Wife desire Children by her because they are Creatures The Providence of God respects his Preservation and his Government of all things and with relation to both these we have have just cause to say The Earth is full of the goodness of the Lord. For he preserveth Man and Beast and this he doth by giving and continuing to them Life and Breath and all things Hence to the memory of God's great Goodness the Psalmist hath declared That the eyes of all things wait upon him and he giving them their meat in due season He openeth his hand and filleth all things living with plenteousness On this account he is by the Apostle said Not to have left himself without a witness of his Philanthropy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by doing good to all in giving them fruitful Seasons and filling their hearts with Food and Gladness Now if the giving Life and all things needful to sustain it if the filling all things living with plenteousness and our Hearts with Food and Gladness be not giving us any thing that is our good any thing we may love or be pleased with any thing we should desire or move towards wherein consists the great goodness of all these Acts of Preservation As for the other Act of Providence God's Government of Mankind who knows not that the great Objection made against it both by Iew and Heathen was this That it so often hapned to the Wicked to abound in temporal good Things and to the Good to be afflicted with great Misery and Want That such was the Prosperity of the wicked that their eyes stood out with fulness and they had more than heart could wish that they prospered in the world and encreased in Riches That the way of the wicked prospered and they were happy who dealt very treacherously That they continued to old age