Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	drink_v	good_a	half_a	7,854	5	8.2121	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29689	A golden key to open hidden treasures, or, Several great points that refer to the saints present blessedness and their future happiness, with the resolution of several important questions here you have also the active and passive obedience of Christ vindicated and improved ... : you have farther eleven serious singular pleas, that all sincere Christians may safely and groundedly make to those ten Scriptures in the Old and New Testament, that speak of the general judgment, and of that particular judgment, that must certainly pass upon them all immediately after death ... / by Tho. Brooks ...	Brooks, Thomas, 1608-1680.; Brooks, Thomas, 1608-1680. Golden key to open hidden treasures. Part 2.	1675 (1675)	Wing B4942; ESTC R20167	340,648	428

judicial Tryal in the great day except it be in a way of absolution in order to the magnifying of their pardon God has long since blotted out as a thick Cloud Isa 44. 22. the transgressions of his people and as a Cloud their sins Now we know that the clouds which are driven away by the winds appear no more nor the Mist which is dryed up by the Sun appears no more other Clouds and other Mists may arise but not they which are driven away and dryed up Thus the Sins of the Saints being forgiven they shall no more return upon them they shall never more be objected against them Further The Lord saith Though your sins be as Scarlet Isa 1. 18. they shall be as white as Snow though they be red like Crimson they shall be as Wooll Pardon makes such a clear riddance of sin that it is as if it had never been the Scarlet Sinner is as white as Snow Snow newly fallen from the Skye which was never sullied The Crimson Sinner is as Wool Wool which never received the least tincture in the Dye-fat you know Scarlet and Crimson are double and deep dyes dyes in grain yet if the Cloath dyed therewith be as the Wooll before it was dyed and if it be as white as Snow what is become of those dyes are they any more is not the Cloath as if it had not been dyed at all even so though our sins by reiterating them by long lying in them have made deep impressions upon us yet by Gods discharge of them we are as if we had never committed them Again The Psalmist pronounceth him blessed whose Psal 32. 1. sin is covered A thing covered is not seen so sin forgiven is before God as not seen The same Psalmist pronounceth him blessed to whom the Lord imputeth not sin Psal 32. 2. Now a sin not imputed is as not committed The Prophet Jeremiah tells us That the Iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found Now is not that fully Jer. 50. 20. discharged which shall never be found never appear never be remembred never be mentioned Thus by the many Metaphors used in Scripture to set out forgiveness of sin pardon of sin you plainly and evidently see that Jer. 31. 34. Ezek. 18. 22. God's discharge is free and full and therefore he will never charge their sins upon them in the great day But Some may object and say that the Scripture saith that God shall bring every work into Judgment with every Eccles 12 14. secret thing whether it be good or whether it be evil How then can this be that the sins of the Saints shall not be mentioned nor charged upon them in the great day I Answer This Scripture is to be understood Respective c. with a just respect to the two great parties Matth 25 3● 33. which are to be judged Sheep and Goats Saints and Sinners Sons and Slaves Elect and Reprobate Holy and Prophane Pious and Impious Faithful and Unfaithful that is to say all the Grace the Holiness the Godliness the Good of those that are good shall be brought into the Judgment of mercy that it may be freely graciously and nobly rewarded and all the wickedness of the Wicked shall be brought into the Judgment of Condemnation that ●t may be righteously and everlastingly punished in this great day of the Lord. All Sincerity shall be discovered and rewarded and all Hypocrisie shall be disclosed and revenged In this great day all the works of the Saints shall follow them into Heaven and in this great day all the evil works of the Wicked shall hunt and pursue them into Hell In this See Wisd 2. th●ough●u● and cap. 5. from the first verse to the tenth great day all the hearts thoughts secrets words ways works and walkings of Wicked men shall be discovered and laid open before all the world to their everlasting shame and sorrow to their eternal amazement and astonishment And in this great day the Lord will make mention in the years of all the world of every Prayer that the Saints have made and of every Sermon that they have heard and of every Tear that they have shed and of every Fast that they have kept and of every Sigh and Groan that ever they have fetcht and of all the good words that ever they have spoke and of all the good works that ever they have done and of all the great things that ever they have suffered Yea in this great day they shall reap the fruit of many good Services which themselves had forgot Lord when saw we Thee Hungry and fed Thee or Thirsty and give Math 25 34. 41. Thee drink or Naked and Cloathed Thee or Sick or in Prison and Visited Thee They had done many good works and forgot them but Christ records them remembers them and rewards them before all the World In this great day a bit of Bread a cup of cold Water shall not pass without a reward In this great day the Saints shall reap a plentiful and glorious crop as the Matth 10. 24. 25. ●ecles 11. 16. fruit of that good seed that for a time hath seemed to be buried and lost In this great day of the Lord the Saints shall find that Bread which long before was cast upon the waters But my Second Reason is taken from Christs vehement protestations That they shall not come into Judgment Joh. 5. 24. Verily Verily I say unto you he that heareth my Vide Aqu●● 87. Sup●l est in l. 4. S●● dist 47. Word and believeth on him that sent me hath everlasting life and shall not come into Condemnation but is passed from death unto life Those words shall not come into Condemnation are not rightly translated the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not come into Judgment not into Damnation as you read it in all your English Books I will not say what should put men upon this Exposition rather than a true translation of the Original word further it is very observable that no Evangelist useth this double asseveration but St. John and he never useth it J●h 1. 51 ch 3. 3 11 chap. 6. 26. 32 47 53 c. but in matters of greatest weight and importance and to shew the earnestness of his Spirit and to stir us up to better attention and to put the thing asserted out of all question and beyond all contradiction as when we would put a thing for ever out of all question we do it by a double asseveration verily verily 't is so c. Thirdly Because his not bringing their sins into Judgment doth most and best agree with many pretious and glorious expressions that we find scattered as so many shining sparkling Pearls up and down in Scripture As First With those of Gods blotting out the sins of his people I even I am he that blotteth

he died chearfully and comfortably without murmuring or repining O what a wonder of love is this that Jesus Christ who is the Author of life the Fountain of life the Lord of life that he should so freely so readily so cheerfully lay down his life for us c. About four in the Afternoon he was pierced with a Spear and there issued out of his side both blood and water John 19. 34. And one of the Souldiers with a Spear pierced his side and forthwith came thereout blood and water Out of the side of Christ being now dead there issues water blood signifying that he is both our Justification Sanctification Thus was fulfilled that which was long before foretold Zach. 1● 10. 1 J●● 〈◊〉 Zach. 12 1. They shall by water and by blood Thus was there a Fountain op●●ed to the house of David and the Inhabitants of Jerusalem even to all the Elect for sin and for uncleanness The Souldiers malice lived when Christ was dead The water and blood forthwith issuing out as soon as 't was pierced with a Spear did evidently shew that he was truely dead The Syriack paraphrase saith he pierced his rib that is the fifth rib where the pericardium lay It is very likely that the very Pericardium was pierced now the Pericardium is a film or skin like unto a Purse wherein is contained clear water to cool the heat of the heart The blood saith one signifies the perfect expiation of the sins of the Church and the water the daily Ambrose on Luk. ●● washing and purging of it from the remainder of her corruption Water and blood issued on t of Christs side saith another to teach us that Christ justifieth none by his merit but such whom he sanctifieth by his Spirit Christ was pierced with a Spear and water and blood presently issued out of his side that his Enemies might not object that he rose again because he was but half dead on the Cross and being so taken down he revived to testifie the contrary truth John so seriously affirmeth the certainty of his death he being an eye-witness of the streaming out of Christs blood as he stood by Christs Cross O Gates of Heaven O Windows of Paradise O Palace of Refuge O Tower of strength O Sanctuary of the just O flourishing Bed of the Spouse of Solomon Me-thinks I see water and blood running out of his side more freshly than these golden streams which ran out of the Garden of Eden and watered the whole world But here I may not dwell c. But to shut up this particular about five which the Jews call the eleventh and the last hour of the day Christ was taken down and Buried by Joseph and Nichodemus But Thirdly As the death of Christ on the Cross was a lingring death so the death of Christ was a painful death this appears several ways First His Legs and Hands were violently racked and pulled out to the places fitted for his fastenings and then pierced through with Nails his Hands and Feet were nailed which parts being full of sinnews and therefore very tender his pains could not but be very acute and sharpe Secondly By this means he wanted the use both of his Hands and Feet and so he was forced to hang immoveable upon the Cross as being unable to turn any way for his ease and therefore he could not but be under very dolorous pains Thirdly The longer he lived the more he endured for by the weight of his body his wounds were opened and enlarged his Nerves and Veins were rent and torn asunder and his blood gushed out more and more abundantly still Now the invenomed Arrows of Gods wrath shot to his heart this was the direful Catastrophe and caused that vociferation and out-cry upon the Cross My God my God why hast thou forsaken me The Justice of God was now inflamed and heightned to its full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 32. God spared not his Son God would not abate one farthing of the debt But Fourthly He dyed by piece-meals he dyed by little and little he dyed not all at once he that dyed on the Cross was long a dying Christ was kept a great while upon the rack it was full three hours betwixt his affixion and expiration and certainly it would have been longer if he had not freely and willingly given up the Ghost I have read that Andrew the Apostle was two whole days on the Cross before he dyed and so long might Christ have been a dying if God had not supernaturally heightened the degrees of his torment Doubtless when Christ was on the Cross he felt the very pains of Hell though not locally yet equivalently But Fourthly As the death of Christ on the Cross was a painful death so the death of Christ on the Cross was a shameful death Christ was in medio positus he hung between two Thieves as if he had been the principal Malefactor Math. 27. 38. Here they placed him to make the world believe that he was the great ring-leader of such men Christ was crucified in the mid'st as the chief of Sinners that we might have place in the mid'st of Heavenly Angels the one of these Thieves went railing to Hell the Zach. 3 7. other went repenting forth right to Heaven living long in a little time If you ask me the names of these two Thieves who Q. were crucified with Christ I must answer That although the Scripture nominates them not yet some Writers give them these names Dismas and G●smas Dismas the happy and Gesmas the miserable Thief according to the Poet Gesmas damnatur Dismas ad astra levatur That is When Gesmas died to Dives he was sent When Dismas died to Abraham up he went Well might the Lamp of Heaven withdraw its light and mask it self with darkness as blushing to behold the Sun of Righteousness hanging between two Thieves He shall be an Apollo to me that can tell me which was the greater The blood of the Cross or the shame of the Cross Heb. 12. 2. It was a mighty shame that Sauls Sons were 2 Sam. 21. 6. hanged on a Tree O what a shameful death was it for Christ to hang on a Tree between two notorious Thieves But Fifthly and lastly As the death of Christ was a shameful death so the death of Christ was a cursed death Cursed is every one that hangeth on a Tree The death on Deut. 21. 23. the Tree was Accursed above all kinds of death as the Serpent was Accursed above all Beasts of the field both for Gen. 3. 14. the first transgression whereof the Serpent was the instrument the Tree the occasion Since the death of any Malefactor might be a Monument of Gods Curse for sin it may be questioned why this brand is peculiarly set upon this kind of punishment that he that is hanged is Accursed of God To which I Answer that the reason of this was because this was

makes Rom. 8. 33. Who shall lay any thing to the charge of God's elect it is God that justifieth some read R●m 8. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in ●●s vecare o call in o th● I am It is a Law custom to clear men by Proclaration if one hath been indicted at the Assizes and no Bill ●roughtin against him there is an Oh yes made if any ha●e any thing to say against the prisoner at the bar let him come forth since he stands upon his freedom The application is easie it question-wise thus shall God that justifieth no such matter and if the judg acquit the prisoner at the bar he cares not though the Jaylor or his fellow prisoners condemn him so here there are no accusers that a believer needs to fear seeing that it is God himself who is the supreme Judg that absolves him as just God absolves and therefore it is to no purpose for Satan to accuse us Rev. 12. 10. nor for the Law of Moses to accuse us John 5. 45. nor for our own Consciences to accuse us Rom. 2. 25. nor for the world to accuse us God is the highest Judg and his Tribunal-seat is the supreme Judgment-seat therefore from thence there is no appealing As amongst men persons accused or condemned may appeal till they come to the highest Court but if in the highest they are absolved and discharged then they are free and safe and well so the believer being absolved before God's Tribunal seat there is no further accusations to be feared all appeals from thence being void and of no force The consideration of which should arm us and comfort us and strengthen us against all terrours of conscience guilt of sin accusation of the Law and cruelty of Satan in as much as these either dare not appear before God to accuse us or charge us or if they do it is but lost labour Ambrose gives the sence thus None can or dare retract the judgment of God for he confidently provoketh all adversaries if they dare come forth to accuse not that there is no cause but because God hath justified It is God that justifieth therefore it is in vain to accuse them and It is God that justifieth them if God doth it none can reverse it for there are none that are equal with God Let all the accusations which shall come in against thee from one hand or another be true or false they shall never hurt thee for he from whom there is no appeal hath fully acquitted thee and therefore no accusation can endanger thy peace Ah what a strong Cordial would this be to all the people of God if they would but live in the power of this glorious truth that It is God that judifies them and that there lies no accusations in the Court of Heaven against them the great reason why many poor Christians are under so many dejections despondencies and perplexities is because they drink no more of this water of life It is God that justifieth did Christians live more upon this breast It is God that justifieth they would be no more Gen. 41. 1 2 3. like Pharaoh's lean Kine but would be fat and flourishing did they but draw more out of this Well of salvation It is God that justifieth how would their spirits revive and a new life rise up in them as did in the dead child by 2 King 4. 34 35 36 37. the Prophet Elisha's applying himself to it The Imputed Righteousness of Christ is a real sure and solid foundation upon which a believer may safely build his peace joy and everlasting rest yea it will help him to glory in Rom. 5. 1 2 3. tribulations and to triumph over all adversities Isa 45. 24. Surely shall one say in the Lord I have righteousness and strength That which is the greatest terrour in the world to unbelievers is the strongest ground of comfort to believers that is the justice and wrath of God against sin Look how it was when the Angel appeared at the resurrection of our Saviour Jesus Christ The keepers were affrighted Mat. 28. 4 5. and became as dead men but it was said to the women Fear not ye for ye seek Jesus of Nazareth that was crucified so it is much more in this case when God's Justice is powerfully manifested the sinners of Sion and Isa 33. 14. the world are afraid and terrified but yet poor believers seek for Christ who was crucified ye need not fear any thing yea you may be wonderfully cheared at this and it is your greatest comfort that you have to deal with this just God who hath already received satisfaction for your sins It is observable that the Saints triumph in the justice and judgments of God that are most terrible to the enemies of God in that which is the substance of the song of Moses and the Lamb Rev. 15. 3 4 5. so in that Luk. 26. 28. where the day of judgment is described say some and that in it there shall be distress of nations and men's hearts failing them for fear viz. of the justice and wrath of God Why so it is for looking after those things that are to come upon the earth for the powers of the earth shall be shaken c. But when these things begin to come to pass Then look up and lift up your heads for your redemption draweth near This day is the most dreadful day that ever was in the world to all the ungodly but the just and faithful then shall be able to lift up their heads to see all the world on a light fire about them and all the Elements in terrible confusion But how dare a poor creature lift up his head in such a case as this They shall see the son of man coming in a cloud with power and great glory here is enough to comfort the poor members of Christ to see Christ on whom they have believed and who hath satisfied God's justice for them and imputed his own righteousness to them to see him set upon his judgment seat cannot but be matter of joy and rejoycing to them Now they shall find the power of that word upon their souls Isa 40. 1. Comfort ye comfort ye my people saith the Lord speak ye comfortably to Jerusalem and say unto her that her warfare is accomplished that her iniquity is pardoned for she hath received at the Lord's hand double for her sins i. e. Their conflict with the wrath of God is at an end the punishment of their iniquity is accepted they have received in their head and surety Christ Jesus double for their sins i. e. Justice hath passed upon them in their head Christ Jesus and they are sure that the judg of all the earth will do right and will not punish their sins twice The exactness of Gods justice cannot do this Job 34. 10. Far be it from God that he should do wickedness and from the Almighty that be should commit iniquity