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
A90660	The loyal non-conformist, or, The religious subject, yielding to God his due, and to Cæsar his right being a discourse from the pulpit touching true gospel worship and due subjection to magistrates / now printed, as it was preached (for the most part) in the month of August, 1662, by T.P.P---N-C.	T. P., P---N-C.	1644 (1644)	Wing P203B; ESTC R42780	86,090	259

in all his Commands as well as his Executions should act as the Minister of God urging onely what God would have urged and punishing accordingly Prevaricatio legati nulla est potestas So that none of these arguments for subjection to Magistrates are pressed nor is any thing in this discourse held forth to abet or countenance such an antichristian and disingenuous maxime That Subjects are bound to yield absolute obedience to their Supericurs as some atheistically and absurdly conceit or do dissemblingly and dishonestly for their own ends professe themselves to be of this Judgement or at least are of such practice as if they did judg themselves obliged to obey all the commands of their Superiours though against Conscience nor can any thing that hath been said for ought I can see be honestly or rationally interpreted as reflecting at all upon those who do not because they dare not in some cases yield active obedience viz. in that which seemeth to them to be contrary to the mind of God and so is against the light of their own Consciences To justifie the wicked and condemn the just are alike abomination to the Lord. Well This is a third ground of the point or a third Argument to enforce the duty of Subjection to Magistrates because they that will not be subject but resist the Powers shall receive to themselves judgement punishment the Magistrate being appointed by God to be a terrour to evil works 4. Here is a fourth Argument 4 Arg. ab utili taken ab utili from the profitable effect and fruit of due obedience to the Magistrate It is good for us to do that which will turn to our praise But now to obey the powers ordained of God will turn to our praise It is therefore good for us to obey the powers Do that which is good i. e. hold fast Innocency and do vertuously in conformity to good Laws and thou shalt have praise of the power This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise signifies here approbation and remuneration if thou beest an obedient subject thou shalt be approved of and rewarded by the Magistrate Thus Governours are said to be sent for the punishment of evil doers and the praise of them that do well 1 Pet. 2.14 and so this word is to be interpreted in that saying of the Apostle Then shall every man 1 Cor. 4.5 i. e. every godly man every faithful man have praise of God The Lord Christ the Judge shall in that day give publick Testimony to his innocency and give him the reward promised Note this by the way This should bear up and quiet the Spirits of Christ his faithful Servants when they are reproached by men and reviled as Hereticks and Seditious persons or Phanatiques or Rebels and cast out and injuriously dealt with Let them commit their cause to Christ their Judge of whom they shall have praise and glory Well honest vertuous conscientious obedient Subjects shall lose nothing by it but shall reap the benefit of innocency and vertue and due obedience in the Lord they shall be commended and rewarded for it by the good Magistrate And this Argument for subjection and obedience is fortified with an intimation of this special end of Magistracy and duty of the Magistrate For he is the Minister of God to thee for good If thou dost that which is good behaving thy self orderly in a conformity to good Laws then he is the Minister or servant of God appointed and impowered to countenance and reward thee 5. 5 Arg. a devito Now there is in these very words an Argument for subjection i. e. reverence and obedience to Magistrates The Magistrate is in his place God's servant for the Subject's profit for the advantage of God's people This is the end of God his Ordinance Magistracy and this is the duty of God his Officer the Magistrate and this is the care and employment of good Magistrates to make good this end of their Office and Power improving it for the good of their Subjects Rulers and Magistrates are the Ministers of God to us for good for good natural and moral and civil and spiritual to presere our lives and liberties and to secure to us that which we do rightfully possess and enjoy to repress vilence and defend us from the malice and oppression and rapine and cruely of unreasonabe and vitious and licentious men to restrain vice and wickedness and to encourage and promote Vertue and Piety and to maintaine true Religion and the purity of Doctrine and Worship c. Christian Rulers are set over us by God to care for us in every respect that under them we may lead a quiet and peaceable life in all godliness and honesty Oh what a blessing is a Vertuous and Religious King from whom under God * Nutrix Ecclesiae Pater Patriae his Subjects receive the benefit of Religion and Justice who is the Church's Nurse and the Common-wealth's Father O what a benefit is it to live under a Pious Righteous settled Government such a Government is as one saith like Nebuchadnezzar's Tree whose leaves are fair and fruit much affording meat and shadow and sweet rest Now is there not upon account of all this a just challenge of subjection i. e. reverence and obedience to Magistrates Our comforts from them and enjoyments by means of them call upon us to be subject to them The Rivers acknowledge their receipt of waters from the Sea by emptying themselves again into it and the Trees receiving nourishment from the earth give back their leaves again to dress and feed the Earth Let us think how we are bound to a retribution to the higher Powers and let our Subjection be answerable to our obligation 6. 6 Arg. a necessario The Apostle argues a necessario This is another reason why a we should be subject because it is necessary that we be so not only for the avoiding of punishment but also for the keeping of a good Conscience Ver. 5. Ye must be subject not onely for wrath but for Consciencesake So that here is a double reason or demonstration of the necessity of subjection to the Powers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessary for wrath because of wrath for the avoiding of wrath not only the wrath of the civil Magistrate which we should be fearful to provoke against our selves but especially for fear of the wrath of God that we incur not his displeasure 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subjection to the powers is necessary for Conscience sake that we may have a good and quiet Conscience for to obey the powers is to obey God and observe his Command so that obedience procures or begets a good Conscience which is the approbation of our own mind judging rightly and witnessing to us that we have done well approving our selves to God and men Whereupon followes a gladness of the heart resisting in this approbation and testimony Contrarily to oppose the

into such conserence with her Well Nearer The nearer occasions were 1. Christ his coming to Jacob's Well and sitting there 2. The Womans coming to draw water 3. Christ his asking of water together with her untoward Answer and refusal to give it These I shall pass by II. The Conference it self Now as to the Discourse or Conference it self herein we may observe 1. How Christ labours to set this Woman on thirsting after himself and his Grace 2. How successful his endeavours are 3. How having provoked her thirst he satisfies it First First He sets her on thirsting by shewing her 1. Excellency of Christ his Grace The Excellency of Christ and his Grace 2. The facility of obtaining it 3. The need that she had of it First Set forth by The Excellency of Christ and his Grace is set forth By the names that are given to it and by the effects of it 1. 1. Its Names By the names that are given to it it is tearmed The gift of God and That living Water Christ with his Merit for Justification and his Spirit for Sanctification are thus called by our Saviour The Gift of God and that living Water I shall note something very briefly from each of these Titles Note 1 Christ is the principal-Gift of God the Father he is that Gift the Gift of Gifts an incomparable Gift and there are wonderful rich Treasures of Grace laid up in Christ and offered with him What childish folly is it then that when God holds forth in his Right Hand the Richest Jewel Christ and in his left Hand an Apple or Nut the Belly-blessings of this life we should chuse the Apple before the Jewel these Earthly things before Christ O that we may rather be like unto Paul than like the Gadarens let us account all things as loss for Christ that we may winne him and let such as have laid hold on Christ hold him fast and let go all rather than let go this Gift of God Alas poor creatures do not understand what that Gift of God is and therefore they do not desire it and seek it nor accept of it when it is offered Note 2 Christ his Grace his Merit Spirit are fitly compared to living water or spring water in respect of necessariness and motion and vertue and perpetuity But I shall hasten toward the Text. 2. 2 It 's Effects The Excellency of this living Water Christ and his Grace is set forth by the effect of it one effect there is of the apprehension and knowledge of it another effect of the enjoyment of it 1. The effect of the knowledge of this Gift is this that it excites desire vers 10. If thou knewest thou would'st have asked Note He that knows Christ truly will desire him and long after him and no man can truly desire him till he hath some knowledge of him till the eyes of his understanding be opened to see the worth of Christ and the preciousness of his Grace The want of affection in the soul towards Christ is from the blindness of the mind 2. There is a notable effect of Christ and his Grace enjoyed which is this Note That this gift being received so enricheth the Soul that it is sweetly contented with it This water being drunk satisfieth the Soul so that it thirsteth no more Now the Soul's fulness and satisfaction by drinking this living Water is not opposed to a thirst of desire with respect to the same for they who have drank of this Water who have tasted the sweetness of Christ do thirst more after him desire to have more of Christ but it is opposed to a thirst of total indigence to the drought of the Soul The Soul shall never more be wholly without moisture there shall never be an utter failing of the energy and comfort of Grace received but it shall be in him a Well or Fountaine of water springing up to Eternal Life Christ will never leave him the life of Grace shall never fail but the spiritual life begun here shall be perfected in Glory The ascent of water is answerable to it's descent so that in the passage thorow Conduit-pipes or any ways of conveyance it will rise as high as the Spring-head This water which we are speaking of as it comes from Heaven so it riseth again to Heaven Now the perfection that is in Christ his water the excellency of this living water in point of satisfactoriness is illustrated by the defectiveness of the water in Jacob's Well the unsatisfactoriness of all things besides Christ and without him Whosoever drinks of this water shall third again Note The Soul cannot have full or true content in any eartuly thing Austine expresseth this hand somely by way of speech to God Domine fecisti nos propter te c. Thou Lord hast made us for thy self therefore our heart finds no rest till it rest in thy self Nothing can fill the heart but the fulness that is in Christ Vse 1. Now this may serve for a check to ambition and covetousness to the worlding his itch and thirst Isa 55.2 Wherefore do ye spend your money for that which is not bread and your labour for that which satisfieth not Quo plus sunt petae plus sitiuntur aquae He that drinketh of the waters of pleasure or profit or preferment thirsteth more afterward than he did before Wherefore should we so eagerly pursue these earthly things from which we can have no satisfaction 2. Looking to the former note whereof this latter is an illustration we may see matter of great comfort to Believers and Saints who have received Christ by Faith and have true Grace in their hearts they have that which is satisfactory and that which will stay with them to minister comfort and delight to them for ever They can never fall away wholly and return to their former estate to be without Christ to be destitute of Grace and Spiritual life but the Fountaine is still theirs and that which flows from the Fountain to them into them doth prove a Fountain in them and we know that a Fountain cannot be exhausted or dried up However the great water brooks of hypocrites fail in Summer's drought yet the little Fountain water of God his Children holds out and though true Christians may have their thirstings and may be as the parched ground as David complains Psal 32.4 that his moisture was turned into the drought of Summer yet the godly shall not thirst so but that this living water Christ and his Grace shall be a Fountain springing up and yielding water to releive their thirst so that it shall not be a killing thirst Excellently saith Chrys-stome Sicut is non potest sirire c. As he cannot thirst who hath a Fountain springing in the very bowels of him so they who have Christ dwelling in their hearts by Faith and by his Spirit for asmuch as they have a Fountain of living