Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	call_v	earth_n	sea_n	3,957	5	6.9260	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29931	The wicked mans plot defeated, or, The wicked man laughed out of countenance as it was represented in a sermon preached in St. Mary Wool-Church, London, May 11, 1656, by Thomas Baker.	Baker, Thomas, Rector of St. Mary the More.; Baker, Thomas, Rector of St. Mary the More. Gods provenance asserted in another sermon preached at St. Buttolphs, Aldergate, London.; Baker, Thomas, Rector of St. Mary the More. Christs comming to judgement deciphered in a third sermon.	1656 (1656)	Wing B524; ESTC R28339	42,799	212

unto us but unto thy Name give the Praise The same He is the God from whom commeth salvation Psal. 68. 20. The same He that buildeth his stories in the Heavens that hath founded his Troops in the Earth and calleth for the waters of the Sea and powreth them out upon the Face of the Earth Amos 9. 6. that here Feedeth the young Ravens that call upon him Which fi●ly bringeth mee from the contemplation of the Person of the great Master He unto the Care of his Family which wee have in the word Feeding He feedeth That which Philosophy determineth to be the Place of Vertue that Divinity would would have to be the Center forou● Desires to rest in the Middle and Mean betwixt two Extremes Tutius v●ves is the Lyriques sage Note and Caution to his Licinius Best live we when we launch not into th' Deep Nor to the Shore too closely d● we keep Neque Nimis neque nihil He that is neither lift up with Abundance nor pressed down with Want without all question liveth in the best Estate Abundance is the Mother of Presumption Want of Despair Abundance of Envy want of Contempt Abundance of prodigal Licentiousness want of excessive Carfulness Abundance of Apostacy from God want of taking Gods Name in vain as the Prophet Agur elegantly Prov. 30. 9. Looke wee but into the exteriour Cloister of Nature for Natural subsistences and there shal we finde Plants if too Little or too Much watered to Die if Indifferently to Thrive and Pr●sper Listen wee to the great Ethique Master for Morals and hee will tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Excess is incident to Transgression Defect to Prevarication Medioc●ity the onely Conduit-pipe of true Comfort and Contentation To silence many things to this purpose might be heaped up send we but our Eys and Ears to the Experience whether of our selves or others and how true shall we prove of all for the general what Germanicus in Tacitus sometimes spake of the Chatti Pavidi adversis inter secundas non Divini n●n Humani juris Memores That in Adversity they are Fearful in Prosperity unmindeful of the Laws both of God and Man Nay let me but appeal to the consciences of you that have too Little as you are too prone uncessantly to cōplain whether the immoderate Care of compassing of the things of this Life drive you not sometimes to take at least to think of sinister and indirect projects and practices of you that have more then enough your selves a proportion yet few will be drawn to acknowledge scarce one of a thousand can speak this language of Canaan whether the care of Disposing of what you have gotten Distract you not as much as the other care of Getting whether an Extremity of either side withdraw you not equally from the ser● vice of God And yet how true appeareth it of more then a good many of us that which the Satyrist sometimes spake of the Romans Prima fere vota The Prayers that most frequently resound Within our Temples are that wealth abound We enlarge our Desires like Hell like the Grave we are never satisfied nothing within the Orbicular compass of the World can fill up the Dimensions of our Triangular hearts Some are covetous Spend-thrifts some are covetous Hold fasts Some desire Abundance of this Worlds Goods meerly to Hoord it up dealing with their Mammon as the two Giants sometime with Mars first they lock it fast and then they worship it Others hearts earn after Superfluity either to Riot it in Excess and Surquedry to Rusfle it in Bravery to Lavish it out profusely upon their Minions and Servants the most Politique for the purchase of what ever Accursed things And so as David used Murther for a Pander to his Adultery these make their Covetise a Broker for their Prodigality yea all manner of Villany O Prodiga rer um Luxuries nunquam Parvo contenta O that of our Dayes Prodigal Luxury Which Natures Little cannot satisfie Quomodo concedet quae Rogas quae si habeas jubet ut contemnas is a seasonable Contemplation of St. Chrysostome by the way How thinkest tho● saith he that God shall hear thee when thou prayest for Superfluity which when thou shalt have it in thy possession hee wisheth thee to contemn How shall it stand with his Honour to gratifie thee with those things in the use whereof he knoweth that thou wilt Dishonour him The Egyptians that like Tongue-less men the sad Fate of many a true Israelite yea voice of the Lord in these Dayes of ours delivered all by signes whi●h they termed Hieroglyphiques were wont to clap a Bushel upon the head of the Sunne to intimate the measure that even in the best things is to be observed Our Saviour in that his Absolute Form of Prayer dictated to his Disciples prescribeth the utmost Bounds our Desires are in no wise to exceed Give us this Day our daily bread Luk. 11. 3. Certainly that of the Apostle 1 Tim. 6. 8. just reason we entertain for a Liberal gloss upon that our Saviours Text Having Food and Raiment let us therewith bee content Certainly a soul seasoned with the least moderation cannot but highly approve of that Dimensum cut out by the Poet as a very fair one Si Ventri bene si Latere Pedibus que tuis nil Divitiae poterunt Regales addere majus If Belly Sides and Feet be well at ●ase A Princes Treasure cannot better please Apuleius his advise to this purpose is no less Elegant then Apposite Fortunam velut Tunicam proba magis Concinnam quam Longam Conceive of thy Fortune as of thy Coat which is then best made up when it is rather Decent for the fitting of thy Body then over-long for the fettering of thine Heels And that wel-tempered Affection of that other Heathen in this case may well serve to prescribe to the best Christians imitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enamour'd I am not of spacious Fie●ds Nothing too much to me much comfort yeilds The whole scope of that our Saviours Parable of the Rich Cormorant in the Gospel whose preproperous jewelling of the Fruits of his field and so reckoning without his Host as wee say is met with by a sharp counterblast from the Almighty is but Emblematically to demonstrate as you may see that Mans Lise consisteth not in the Abundance of those things he possesseth Luke 12. 15. Alas my Beloved shall wee measure our Happiness meerly by those things that are before us how much wiser shall we approve our selvs then country people at a Puppet-play which stand gazing with Admiration upon the strange Motion of the Puppets but never think of the man that moveth them from within the Engine And so as our Prophet of the Proud Psal 10. 4. God upon the Result is not all this while in our Thoughts who yet onely is that Spirit that giveth Energy and Efficacy unto whatever Blessings we enjoy That word of the Philosopher in this

obligations both of God and Nature are to afford them their best Helping-hands especially shall they in this their sad condition still appear with their white Livery of Inno●cence about them those onel● owneth he for his Care an● Charge Nor is it otherwis● with this Great Master for hi● Occononomy and Dispensati● on for Spirituals then Tem●porals Those that will be s● far their own Carvers as t● Heap up unto themselves Tea●chers as it is 2 Tim. 4. 3. they are as little of this Great Masters Teaching as are the othe● of his Feeding But Receive● with Meekness saith St. Iames the engra●ted Word which is a●ble to save your Souls Jam. 1. 2● It is the word not that grow●eth up of the wilde stock o● an Irregular B●ain-sick uncommissioned Fancy but what is Graffed by the true and skilful Husbandman lawfully called by the Master into the Orchard of his Church whereby this Great Master cherisheth and nurseth up a soul unto salvation I lift not ●ere to fly out into Tropologi●al Excursions as that Christ should be this Raven not onely for that hee is Black and this not in regard onely of the similitude of his sinful flesh but of the Rage of Persecution which for the whole time of his mortal pilgrimage here upon Earth might justly seem to Dis-colour him for which cause his Spouse the Church is said to be Black too Cant. ● 5. but for that his voice ● that of the Raven likewise ● Cras To-morrow for th● hereafter his servants are t● expect their Reward You sha● be comforted you shall ob●tain mercy you shall be cal●led the children of God is h●● Promise to his Disciples hi● Sermon upon the Mount throughout And therefor● that word of his Father Iaco● to Laban Gen. 30. 33. ma● well seem to become him tha● is Born of his Seed My righ●teousness shall answer for me ●time to come or as it is in th● Margent to-Morrow But forbear further to enquire in● ●o this the Masters care in this way of his Provision for this part of his Family That they ●ee in some good measure Taught as well as Fed I shall onely in one word leave them a short Lesson of their Duty towards this Master of theirs which is their Calling upon him and so take leave both of them and you And Feedeth the young Ravens that call upon him They are gracious Articles of a Covenant that the Lord is pleased to enter with his People Psal. 81. 11. Open thy Mouth wide and I shall fill it We justly account it an easie way of compassing a Blessing when we may have it for Ask●ing Our way of being spe●● of any Favour at the Almigh●ties hands is no more Difficult It is bu● Ask and Have but opening our Mouth and we shall be sure to have it filled If the Widow had not wanted Vessels whose mouthes shee might have opened and so filled she had never wanted Oyl 2 King 4. 7. If Ioash with his Arrows had smitten upon the ground six or seven times whereas he smote but thrice he had smitten Syria until hee had utterly consumed it 2 Kin. 13. 19. If we finde our selves at any time destitute of any Blessing we would fain bee provided of none shall wee have reason to blame but our selves that are remiss in the Duty of opening our Mouths in Prayer No reason that we charge the Almighty that is still ready to do exceeding abundantly above all that we can Ask or Think Ephes. 3. 20. And yet would I not willingly be so far mis-interpreted as that heereby you should bee induced to conceive that I intend so far to elevate Prayer beyond the proper Sphere of its Activity as to conclude that ●here is no Mercy to be had at Gods hands without its previous Mediation And it shall come to pass is his own word to his People that before they call I will answer and whil'st they are yet speaking I will hear Isa. 65. 24. And our Saviours wo●d of his Father is that he knoweth what things we have need of before wee Ask Matth. 6. 8. Onely as a great Prince will not abate of the least punctilio of Homage from the meanest of his Subjects Beneficium propter Officium this Great King of Heaven ordinarily granteth not any Boon to any of his Subjects unless he hath first the Homage of Prayer duly paid him We see here the condition is expected the young Ravens should perform and that is calling upon him or else in their greatest Extremity they may miss of their feeding by him And Feedeth the young Rivens that call upon him Now God is called upon not in the Litteral accent of Prayer onely but in a Metaphorical likewise and that both of Tears and Distress Of Tears first Interdum Lachrymae pondera vocis habent Tears are not alwayes Mutes with the Almighty but Vowels rather stil as wel as Liquids For this cause the Mourning Prophet calleth our unto the people Ne taceat pupilla oculitui Let not the apple of thine Eye cease Lam. 2. 18. Upon which words Bellarmine more temperate in his Contemplations then Controversies Clames assidue ad Deum non Lingua sed Oculis non Verbis sed Lachrymis ista enim est oratio quae Deum placare solet Cry aloud saith he not with thy Tongue but with thine Eyes not with thy words but with thy tears for that is the prayer that maketh the most forcible entry into the Ears of the Great God of Heaven Certainly as Olympias sometimes of Antipater when hee had written her a long Letter fraught with most unjust Aspersions upon her son Alexander Ignorare videtur Antipater quod una Matris L●chrymula centum delebit Epistolas Antipater saith she seemeth to be ignorant that the least tear of a Mother is able wash out the stains of the foulest calumnies against a Son let the Devil in the most malitious manner present our Heavenly Father with the most Black and Liberal Catalogue of our sins one Tear yet of a truly penitent Soul shall be of vertue to Bl●t out all when the times of Refreshing shall come from his gracious presence Nor yet is God less effectually called upon in the Metaphorical accent of Distress then of Tears Out of the Deeps have I called unto thee O Lord saith our Prophet Psal. 130. 1. Nay One Deep calleth upon another because of the Noise of the Water pipes all thy waves and stormes are gone over me Psal. 42. 9. That portion then that Achsah Calebs Daughter desireth of her Father Vpper and Nether Springs Jo● 15. 19. may well seem to be the portion that every childe of God whilest he liveth here upon earth is to expect from his Heavenly Father This appeareth signally to be our Prophets portion here And therefore justly fihde we him complaining of the water pipes issuing out of the upper-springs of Affliction as Rain from the Clouds powred down in full Cataracts upon him and waves and storms as upon a

Ship at Sea from Below beating upon him and threatning his immediate swallowing up And then no marvel if such a confused Noise as this from Deeps both Above and Below call up another Deep even the Deep of Gods Mercy as the Disciples sometimes their Master in the Tempest Matth. 8. for the quieting and becalming of all these whatever Boisterous stormes of Tribulation and Persecution Be ye Followers of God as Dear children you know is the Apostles precept Eph. 5. 1. If the waters of Distressed Suppliants tears wherewith you may every where see their Furrowed cheeks upon the tender sense of this their Distress Blubbered shall no more soften your Hearts then the Mountains of Gilboa 2 Sam. 1. 21. leaving them as they found them Dry and Barren so that the sight of their calamitous condition shall not in some measure stir up in you tender Bowels of compassion how dwelleth the love of God nay what the least Resemblance of him appeareth there yet in you But let the cries of tears wrung from them by their Distresse enter into your ears and enlarge your hearts and hands in a Magnificent Distribution to their Necessities And then when the great Judge of Heaven and Earth you shall at the last Day hear publikely acknowledging himself for your Almes-man in as much you have done any Act of Mercy unto the least of these my Breth●en you have done it unto mee you shall hear him withall joyfully welcomming you to the Fruition of his heavenly Kingdom Come ye Blessed Children of my Father receive the Kingdome prepared for you from the beginning of the world Grant this we beseech thee O Merciful Father through Jesus Christ our Mediatour and Redeemer to whom with thee O Father and the Blessed Spirit be all Honour Glory Praise Power Might Majesty and Dominion now and for evermore Amen FINIS CHRISTS Comming to JUDGEMENT Deciphered In a Third SERMON Preached at Lincolnes-Inn by the same Authour 1 IHES 4. 17. Then we which are Alive shall be caught up together in the Clouds to meet the Lord in the Ayr and so shall we ever bee with the Lord. AMBROS Nonne tibi videntur Aquilae circa Corpus quardo veniet in illa Die cum Intelligibilibus Nu bibus Filius Hominis Prin●ed for the Author 1656. Matth. 24. 28. Wheresoever the Carkas is there will the Eagles bee gathered together THat in the Latter Dayes whereof I shall not need to minde you Deterior Posterior that the latter the worse still false Prophets shall Arise that in their Desert and Chamber Conventicles shall be Actours of such Mountebank Miracles as thereby if it were possible to deceive the very Elect as we have our Saviour himself expresly averring V. 24. of this Chap. So have we him withal Verse 26. sagely cautioning not to give over hasty credit unto them If they shall say unto you saith he He is in the Desert go not forth if in the Chambers beleeve them not Simon Magus it seemeth was the Captain General of this Accursed Militia the Ring-leader of this Ranting Crew Who making himself some Great one as it is Act. 8. 9. even so Great that will we hear St. Augustine hee gave out that it was he that in the Person of the Father gave the Law to the Israelites upon Mount Sinai he that in the Reign of Tib●rius Caesar suffered in the Person of the Son he that at the Feast of Pentecost in the person of the Holy Ghost descended upon the Apostles in the shape of Fiery cloven Tongues Whereby he had so bewitched Nero himself the people of Rome that they erected a Statue in H●nour of him Who yet at last by a Fal whilst he attempteth a flight hath his Credit with his Leg cracked And so as Maximus Qui Pennas Assumpsit Plantus Amittit whilest hee will needs be taking unto him the advantage of Artificial Wings hee loseth the use of his Natural Feet Our Saviour for the invalidating of the Authority and Energy any such Impostours may have upon the Faith of any of his which may otherwise expect the solemnity of Signes to usher in his comming to judgment telleth them as in the verse before the Text that his comming shall be as Lightning Sicut Fulgur non eget Praecone aut Nuntio sed statim omnibus apparet saith St. Chrysostome for that as Lightning needeth no Harbinger or Messenger but breaketh out in no less glorious then sudden Appearance unto every Eye so shall he at his comming irradiate every Eye with the Sudden and Glorious Appearance of his Divine yea and Humane Presence too so in the words now read that it shall appear most eminently conspicuous by the thronged confluence of all the Saints unto him as of Eagles to a Carkas For wheresoever the carkas is there will the Eagles bee gathered together The Text then you cannot but see what just reason I might have to say that it is a Summary Description of the Magnetical Vertue shall appear in our Saviours Person at his comming to judgement wherein I might commend unto your considerations these two Principal observables The Efficacy of the Loadstone Compliancy of the Iron But for that as the Preacher Eccles. 10. 19. a Feast is made for Laughter and that in the Day of Christs comming to judgement Gods servants as on a Feast-day shall laugh for joy of Heart as it is Isa. 65. 14. We shall not do amiss to take a distinct view of The Table Guests The Table furnished with nothing but a Carkas The Guests Eagles which we shall do well to contemplate First in their general Notion of Eagles Secondly in a more special consideration of their sweet inclination to Agreement They are gathered together These the Parts of these plainly briefly and orderly And of the Substratum the Table first are we to take a view which we see yet is set out with nothing but a Carkas Where the Carkas is We usually proportion the Entertainment of our Tables to the Quality of the Guests we are to entertain And then can it not but seem extremel● incongruous to entertain the palates of Nobles yea Princes whereof these Eagles here as hereafter will more at large appear may well bee looked upon as proper Emblems with no better Fare then a Carkas Some Interpreters I meet with that for the Declination of this seeming Gross Soloecism rea●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Body Where the Body is there will the Eagles bee gathered together But be it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here a Dissolution of the Primitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latins render Ca●aver and our Translation a Carkas of Cado to Fall yet as I have often seen excellent Venison cased up in cours Paste saepe sub sordido Pallio and a great D●pth of Wisdom under a Russet Cloak this Carkas yet affordeth such chois● Viands as the choisest palates shall have no reason to disdain as having no worse food in it then Christ himself