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
A66362	Eight sermons dedicated to the Right Honourable His Grace the Lord Duke of Ormond and to the most honourable of ladies, the Dutchess of Ormond her Grace. Most of them preached before his Grace, and the Parliament, in Dublin. By the Right Reverend Father in God, Griffith, Lord Bishop of Ossory. The contents and particulars whereof are set down in the next page.	Williams, Gryffith, 1589?-1672.	1664 (1664)	Wing W2666; ESTC R221017	305,510	423

the wilderness where there is no bread neither is there any water Which a man might think was but very reasonable for men over-wearied with long travel and most tedious journeys and destitute of their necessary food to demand such a question without any great offence yet you see how highly God is displeased with them and how severely he doth punish them for their murmuring and the demanding of this question of him that was their Governour And if murmuring against Moses be thus punished what punishment deserves the murdering of our King And if this I say that seems to be so light an offence be so severely punished with no less then death what punishment think you do they deserve that not only speak words even bitter words and demand questions beyond loyalty and without reason without honesty but also rebel take armes and fight and most barbarously murder their own lawful just and most excellent Prince Shall this people be thus punished for words and shall these men escape for their horrible deeds or shall we pardon them whom God saith He will not pardon For when King Manasseh shed the innocent bloud but of his Subjects the Lord saith which I do not remember be saith of any other sin in any place that He would not pardon it 2 Reg. 2● 4 Truly if we do suffer these that rebelled against their King and murdered the Lords Anointed to live and to flourish as men guiltless of all fault and not do our best to bring them legally to their just deserved punishment then certainly we are as culpable as if we shed innocent bloud for he that justifieth the wicked or pardoneth a Rebel and a Murderer Prov. 17.15 and he that condemneth the just or killeth an innocent man even they both are equally abomination to the Lord because the Lord professeth that He will not justifie the wicked Exod. 23.7 Gen. 9.5 6. or spare him that sheds innocent bloud And therefore of all other men I do profess that I cannot endure that any one that hath born Armes to fight against his King should be rewarded with any part or parcel of the Revenues of the Church of Christ and the inheritance of God for their great wickedness against God and if they must needs be rewarded for any good service that they have done since let them be rewarded otherwise and as the Jews would not put the price of bloud into their Treasury so let not the Treasury of Gods Church be given for the reward of any man that had his hand in shedding bloud So I have done with the punishment of this people but not with the fruits of their punishment For 3. Their punishment puts them in mind of their sins 3. Their Repentance and confession and brings them to repentance for their sins and to say unto Moses We have sinned because we have spoken against the Lord and against thee And so the Brethren of Joseph when they were afflicted said one to another We are verily guilty concerning our brother in that we saw the anguish of his soul Gen. 42.21 when he besought us and we would not hear therefore is this distress come upon us And this is the reason why God doth punish us The reason why God punisheth his children not because he delighteth in the afflictions of his Creatures but that his punishments might bring us to repentance Quia plagae dant animum and as Saint Gregory saith Oculos quos culpa claudit paena aperit The eyes which sin hath shut stripes will open as here it hath opened the eyes of these murmurers And I would they would do so to the Rebels and the Murderers of our King But Saint Augustine hath observed that the more you stir filthy puddles the more they will stink so the more God punisheth the wicked the more they will blaspheme God and like unto Pharaoh and Saul grow worse and worse And therefore the Prophet Jeremy complaineth Thou hast stricken them but they have not grieved Jer. 5.11 thou hast consumed them but they have refused to receive correction And God himself demandeth Esay 1.5 Why should you be stricken any more seeing my correction doth not amend you but that you revolt more and more So the Rebels and the Murderer● of our King were so far from repentance that they proceeded to rob God himself to throw down his Churches and to commit most horrible Sacriledge But as the same Father Saint Augustine saith If you stir a precious oyntment the more you stir it the more fragrantly it smelleth so the more God afflicteth his children the more humble and the more penitent they will be and they willl say with David Psal 119. Psalm 119. It is good for me that I have been in trouble that I may learn thy statutes and it is good indeed for them to be punished for their sins because their punishment worketh repentance and their repentance gaineth pardon and mercy at the hands of God for so 4. The great mercy of God to the penitent 4. When God heard the peoples confession and saw their repentance the Lord said unto Moses Make thee a fiery Serpent and set it on a pole for a sign that as many as are bitten and stung may look on it and live so Moses made a Serpent of Brass and set it upon a pole and as many as looked up to the same recovered but they that refused to look up to it died where 1. You may observe how mercifull the Lord is to the penitent sinner and how ready he is to provide a salve for the sorrowfull soul for though he that hideth his sins shall not prosper yet he that confesseth and forsaketh the same shall find mercy as here this people findeth the same by looking up unto the brazen Serpent but 2. You must understand that as the Wise man truly saith He that turned towards it Sap. 16.7 was not healed by the thing he saw but by thee O God that art the Saviour of all for the Brass had not the virtue or power actually to cure and to convey health to the stinged people but it was the ordinance of God obeyed and believed that restored them to their health and so it is in many other things As Numb 5.27 28. 1. The cursed water drunk by the suspected wife shall cause the thigh of the guilty woman to rot and her belly to swell and should free the guiltless woman and cause her to bear children the which power to distinguish the chaste wife from the unchaste could not be in the Water but in the Ordinance of God that appointed the water so used as it is there expressed to produce those effects 2. The Water in Baptism and the Bread and Wine in the Sacrament of the Lords Supper have not of themselves the power to wash us from our sins and to feed our souls to eternal life they are but poor things and feeble means too

lift up his Rod over the Sea and promised the Sea should be divided Exod. 14.16 so that the children of Israel might go on dry ground through the midst of the Sea and so likewise when he commanded him to smite the Rock of stone and promised that the waters should flow thereout which had no possibility with all the power of nature to be done yet Moses never doubted of Gods Promise but presently did what God commanded both in the one and the other Even so when God commands us to do any thing and promiseth we shall have such and such blessings by doing it as to have our sins remitted by being baptized in a little water and by the worthy receiving of a little Sacramental Bread and Wine to injoy all the benefits of the body and bloud of Christ and by a stedfast faith in the death of Christ to be assured of eternal life how unlikely soever they may seem to be we ought with Abraham and Moses and the rest of Gods faithful Servants most readily do what God biddeth us and undoubtedly believe what he promiseth And though it may seem a strange wonder that cannot sink into worldly mens heads that Christ his death should procure to us eternal life and therefore the preaching of this doctrine is to the Jews that looked for such a Christ that should abide alive for ever a stumbling-block and to the Grecians that gloried only in their eloquence and ascribed all things with Aristotle to their natural causes meer foolishness 1 Cor. 1.23 as the Apostle testifieth Yet if you truly weigh this doctrine of our deliverance from eternal death How just it is that the death of Christ should free all men that believe in him from eternal death and obtaining of everlasting life by the death of Christ we shall find it very consonant to just reason and no wayes to be doubted of and that in a twofold respect 1. Because that although we for our sins deserved most justly to die the death that is to suffer the eternal wrath of God whom we have and do so highly offend yet seeing it Reason 1 pleased Christ out of his great pity to our miserable condition and his infinite love to mankind to become our Surety and to die and so satisfie the wrath of God for us Is it not agreeable to reason that Christ paying our debt and suffering for our sins as the Prophet testifieth he hath done we should be discharged and have our lives spared For so when the Officers came to apprehend Christ and to arrest him and he asked them Whom seek ye And they answered Jesus of Nazareth And he said I am he and if you seek me then let these that are my Disciples and do believe in me go their way It is apparent by these words that Christ held it agreeable to all reason that if he paid the debt the debtor should be free and if he suffered death for us we should be delivered from that death which we deserved Reason 2 2. Because that although the death of Christ was but the death of one man and we that sinned and deserved death are many thousand millions of men even all the posterity of Adam yet the death of this one man Propter unionem hypostaticam by reason of the hypostatical union of the Godhead with the manhood in the person of that one man whereby he is not only man but also God himself his death being the death of God must needs be of sufficient worth and value to satisfie God and be more satisfactory to his justice then the death of all Men on Earth and all the Angels in Heaven in as much as the death of the Creator is of more infinite value then the death of all creatures And therefore well might Christ say and happy are we that he said it That the Son of man must be lifted up that whosoever believeth in him should not perish but have everlasting life And I if I be lifted up or being lifted up will draw all men unto me that is all which will believe in me And so you have seen what was typified in the Wilderness unto the Jews by the brazen Serpent was presented and performed to us by Jesus Christ to whom for his infinite love and favour towards us and his bitter Passion and death when he was lifted up and crucified for us to deliver us from eternal death be all honour and glory and thanks and praise for ever and ever Amen A SERMON PREACHED AT THE PUBLICK FAST The eighth of March in St MARIES OXFORD Before The Great Assembly of the Members Of the HONOURABLE HOUSE OF COMMONS There Assembled By GRYFFITH WILLIAMS L. Bishop of OSSORY And Published by their Special Command JOHN 14.6 I am the way the truth and the life London Printed by J. Hayes 1664. Die Sabbati nono Martii 1643. ORdered that Mr. Bodvell and Mr. Watkins give the Bishop of Ossory thanks and desire him to Print his Sermon Noah Bridges THE ONLY VVAY TO PRESERVE LIFE Amos 5.6 Seeke the Lord and you shall live LIght is the first born of all the distinguished Creatures The excellency of the light the first word that the Eternal Word after so many ages of silence uttered forth was Let there be light Gen. 1.3 light that giveth life to all Colours that is the mother of all beauties which hath no positive contrary in nature which maketh all things manifest to the detestation of all evil and the crowning of every good and which is a creature so beloved of the Creator that he calleth himself by this name saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 1.5 and he makes it the most worthy associate of Truth when he saith Send forth thy light and thy truth therefore Light is a Jewel Psal 43.3 not to be valued by the judgment of man And yet the sight by which we partake of all the benefits of the light and without which the light will avail us nothing nor yield us any comfort as good old Toby sheweth saying Quale gaudium est mihi qui in tenebris sedeo is but one sense and but scarce the fifth part of the happiness of the sensitive Creature a small thing in respect of that most invaluable good which is termed Life Life how precious and which is of more worth to every living creature then is all the world for the Father of Lies spake Truth herein though to a lying end That Skin for Skin and all that ever a man hath Job 2.4 he will give for his life Therefore as the greatest threatning that God laid upon Adam to deter him from Rebellion and to detain him within the Compass of his Obedience Gen. 2.17 was In the day that thou eatest thereof thou shalt die the death so the greatest Blessing that he promiseth to any man for all his Service is Life or to live ●s The just shall live by faith Hab.

find out the deepest Mysteries of Gods secrets in his absolute decrees and unsearchable waies of Election and Reprobation and the like but of those lighter heads that bestow their search about things of nothing as the Graecians did beat their brains to find out how many rowers Ulysses ship had and whether the Iliads or the Odysses were first written so we must know whether the ancient Monks wore their Cloaks short like the French or down to the heels like the Spaniards or whether Saint Augustine wore a white garment upon his black cloaths or a black cheimer upon a lawn surplice and a thousand such like points and ceremonies that are like the spiders web which will make no garment for them or like the banquet of a sick mans dream that will not satisfie their hungry souls and are raised up by the Devil to this only end that while we seek after these fruitless things that may hurt us much but avail us little that may best be spared and ought least to be disputed we might leave off to seek the Lord and those things that do necessarily pertain unto salvation But in universalibus later error What it is to seek the Lord general things are often dark and every one saith that he seeks the Lord but that either he m●keth darkness his secret place Ver. 14. his pavilion round about him with dark waters and thick clouds to cover him or else dwelleth in the light that no man can attain unto it Psal 37 27. otherwise God forbid that you should imagine saith every man that we do not seek the Lord. Therefore to take away this curtain to unvail this glorious face and to let you see that few of us do seek the Lord whatsoever we say the Prophet tells us plainly that to seek the Lord is to seek good and not evil or as he explaine h it further in the immediate Verse 15. it is to hate the evil and love the good and to establish judgement in the gate and this the Prophet David said long before eschew evil and do good and dwell for evermore Besides God is truth and God is justice therefore you must seek the truth and you must do justice for When truth shall flourish out of the earth and righteousness shall look down from heaven Psa 85.11 12. then the Lord will shew loving kindness he will speak peace unto his people and our Land shall give her increase but while our Land flows with Lies and the father of lies rewards the Liers and spreads them abroad to uphold robberies oppressions and rebellions the Lord will not speak peace unto us because righteousness and peace have kissed each other and therefore though we should be never so desirous of peace and to procure peace be contented it should be done upon unrighteous terms it may be with the ruine of the Church yet it cannot be None can make peace but God Jer. 25.29 Psal 46.9 because it is not in the power of any man no not of the King himself to conclude a peace when God proclaimeth war for as he calleth for a sword upon the Inhabitants of a Land so it is he and he alone that maketh wars to cease in all the world he breaketh the bow and knappeth the spear in sunder and burneth the Chariots in the fire and without him it cannot be done as you may see in Ier. 47.6 And I fear and I pray God it be but my fear that as the wrath of God was never appeased for the innocent bloud of the Gibeonites that Saul most unjustly spilt untill it was revenged by bloud upon the house of Saul so the innocent bloud that hath been spilt in this Kingdom can never be expiated untill an attonement be made by bloud because that without bloud there is no remission that is of bloud unless they do with Manasses wipe away the streams of bloud with the streams of most penitent tears for he that sheddeth mans bloud that is illegally by man shall his bloud be shed that is judiciarily by the Magistrate saith God in the Old Testament and all they that take the sword that is without due authority shall perish by the sword that is by just authority saith our Saviour Christ in the New Testament and therefore if your peace may not be had with truth and according unto Justice gird you with your swords upon your thighs O you mighty men of valour and let the right hand of the most highest teach you terrible things untill as our Prophet speaketh Ver. 24. judgement shall run down as waters and righteousness as a mighty stream that is smoothly without any manner of opposition as Montanus and Vatablus render it Set God and his truth alwaies before your eyes and labour for that peace which may stand with the peace of Conscience and with your peace with God or otherwise you may purchase a worldly peace at too dear a rate it may be with the loss of your souls when God shall say unto you as he doth unto the Jews Shall not I visit for these things as if he said you indeed for your peace and prosperities sake for fear of danger and in hope of rest may be contented to wink at all these sins that have provoked me to wrath and perhaps to sell my truth and suffer my service to be abused and my servants to be destroyed that you may live in peace but do you think that I am such an one as your selves or that I will suffer all these things to go unrevenged No no saith the Prophet The Lord is known to execute judgement and he will be Judge himself he will kindle the fire and none shall quench it And therefore noble and religious Gentlemen that love your God better than the World and his eternal honour better than your own temporal happiness love peace and ensue it but let it be with the truth and with justice let the story of the worthy Maccabees be set before your eyes that rather than they would change their Religion or suffer the service of God any waies to be impaired and their Ecclesiastical government to be in any thing changed they sold their peace with the loss of their lives which is their everlasting praise and here I do profess I do most heartily wish for peace and would think my self most happy to see peace established as of old but rather than I should see it with the ruine of the Church with a Presbyterian Discipline that new-sprung out-landish weed of mans invention and no plant of Gods plantation I beseech Almighty God that I may beg my bread and se●k it in desolate places that my bloud may be poured like water upon the ground and the remainder of my years may be cut off from the Land of the Living so much do I desire to imbrace mine own misery rather than to see the Churches infelicity and the service of God so much vilified And I am confident