Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	earth_n	sea_n	see_v	4,259	5	3.9841	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16921	The agreemente of sondry places of scripture seeming in shew to iarre, seruing in stead of commentaryes, not onely for these, but others lyke, translated out of French, and nowe fyrst publyshed by Arthure Broke. Seene and allowed, accordyng to the ordre appoynted in the Queenes Maiestyes iniunctions.	Brooke, Arthur, d. 1563.	1563 (1563)	STC 3811; ESTC S108195	116,023	316

themselfe confesse that seeing the Element of water is aboue y e earth it is against al ordre of nature that in al the worlde there is left any one coūtrey dry and habitable as also it is said in the. 28. Chapter of Iob ▪ that God represseth the violence and flowinges of the sea to the end the earth should not be couered and so followe an horryble confusion Yet this abideth true that heauen and earth shal perish And it is spoken in respect of God for if a man make comparison of al the world with God it is but a figure that vanisheth away In respect of vs what is the aūciency of heauen and earth Our lyfe passeth or rather flieth very fast away But how many ages of mē are passed while the heauens kepe their nature by continual mouing how many generations haue perished since the earthe abode faste Neuerthelesse there is nother aunciency nor excelent ornament that keepeth Heauen ond Earth from perishīg And this shal not be a sufficient exposition to say that there shal bee onely a chaūge whiche shalbe as a certayn kinde of ruine for though Heauē Earth shal not be altogether brought to nothing yet the chaūge of nature shal consume y ● which is mortal or corruptible so y ● the Heauens earth shal becō altogether other than they are If this content not let vs heare what S. Paule sayth Rom. 8. Euery creature is subiecte to vanitie not of it owne accorde ▪ but bycause of hym that made it subiecte in hope For also the creature shal be delyuered from the bondage of corruption to be in the freedome of the glory of the children of God We know y ● al creatures mourne and trauail as to bryng forth yong euen till nowe Heauen then and earth shal peryshe in asmuche as man throwyng hymselfe downe headlong pluckt all the world with hym into disstruction 105 He vvill not breake the brokē rede Esay 43 Mathe. 12 ▪ Thou shalt broose them as the potters vessel Psalm 2. THE Prophetes describe in many places the softnesse gentilnesse of Christ and by such similitudes as thys is which is here set forth they declare y ● he shal hold vp y e feble weake He wyll not breake altogether those that are halfe cracked but rather will ease and strengthen them so that he wil conserue and encrease the good that is in them and will helpe their weakenesse For where there is any sparke of true religion he keepeth it and maketh that to shyne which was halfe put out where if he woulde vse rygour we should be brought to nought Wee are lame and do but halt stagger we are broken and taken out of our place yet he casseth vs not sodaynly away as altogether vnprofitable but he long suffereth vs to the end he myght make vs more constant and stronger There was a sygne of thys myuldnesse geuen from heauen when the Sonne of God was consecrated and appoynted to execute hys charge for y e holy ghost was sent on him in shape of a Pigeon which representeth nothing els but mildnesse softnesse Now thys terrible saying y ● he shal breake as an earthē pot is not cōtrary to y ● softnesse gentilnesse w t which the Lord Iesus entertaines his faythfull for as he sheweth hymselfe a louyng shephearde to those that are quyet sheepe so it beehoueth hym to handle the wild beastes roughly to the ende he maye correcte or at the leaste represse their wickednesse and cruelty Also in the hundred and ten Psalme after that the true obediēce of the faithful hath bene praysed Christ is armed with force and strength to destroye in the day of hys angre all the Kings and al the armyes that shal contrary hym And in dede both the one and the other is proprely attributed to hym The father sent hym that by the ambassade of reconciliation he should make glad the poore and miserable vntye and let go the captiues heale the sicke drawe the afflicted oute of the darke shaddowes of Death and leade them to the light of life But bicause many prouoke him to vengeaunce by theyre stubbournenesse and vnthankfulnesse therfore he playeth a new part to daūt their stowtenesse He vseth then a Scepter of yron to breake and broose the pryde of rebelles hee hathe hys sheephoke to strengthen and stay hys faythful and in shewing them hys fauourable staffe he turneth their sorow fulnesse into Ioy. 106 He hath set me at large and hath de liuered me bycause he loued me Psalm 1 ▪ The Lord hath revvarded me according to my ryghteousnesse and hath yealded me according to the cleanenesse of my handes Psalm 1 ▪ DAuid hauing protested that he had bene drawen out of the lowe depthes by the onely hand and power of God confesseth at the laste that nothing hath moued him to deliuer hym but his good pleasure to the ende that al the prayse should be geuen him But herewithall also it behooueth to note that hee speaketh of the good pleasure of God loking on hys calling chiefly resting thereupon that al the battailes that had bene set against him wer not styrred vp for anye other cause but bycause he had simply obeyed the calling of God And so the succor of God was euer ready and at hand forasmuche as he did not thrust in himself of his owne motion but had bene anointed before by the hand of Samuel whiche was a figure of the free choise of God But soone after he sayth that God hath yelto hym acording to his righteousnesse and according to the cleanenesse of his handes It semeth at the first sight that he is contrary to hymselfe He had attributed al to the good pleasure of God now he vaunteth that he hath bene recompenced as he deserued But a mā may easyly agree these two sentences He had first protested that he cam not into the hope of the Kingdome but vnder the admission and conduct of God and that men had not geuen their voyces to heaue him vp to this dignity neither had hee thruste himselfe in by his owne motion but forasmuche as the good pleasure of God was such Both were necessary Fyrst it behooued that God should preuent his seruaunt with his free fauour and grace and that he should choose hym to bee King and then after seeing Dauid on his part obeyed hym with a good conscience and receiued the Kingly dignity which god had offred hym whatsoeuer his enemyes deuised to ouerthrow his Fayth he followed constantlye the ryghte course of his calling Then not onely these two sentences do not dysagree but one of them very wel answereth the other Moreouer Dauid doth not here presēt himselfe before God as beeing armed wyth whole and perfit ryghteousnesse he offereth not here hys whole lyfe to be examined whether there were any thyng in it to be found fault wythal or no and that therfore he ought to obtayne grace and to be accoumpted iust But willyng to

e equitie of God who is not a God willing or allowing iniquitye And yet a man might thinke y t this were signifieng by these words y ● God wil visite y t iniquitie vnto the thyrde fourth generatiō What hath he deserued y ● is not yet If a mā consider y ● cōdition of mankind thys doubt shal easely be soyled No mā can loke for any thing els but y t the wrath of God shold fal on hys head and y t shoulde cōme to passe of very right for we ar al sinners and vnworthy of y t fauour of God If God leaue vs as we are what occasion haue wee to complayne to hym It is not ynough to saye that children shall abyde temporall paynes for the synnes and offences of their fathers For thys is farther extended the reuenge or punishment which he threateneth here can not bee restrayned to the presente life but as it is a signe of his loue whē he blesseth hys seruauntes children so when he leaueth the sede of y ● wicked in hys curse it is a witnesse of his vengeance on them In thys maner seing al y t nature of man is worthy of condemnatiō they to whō God sheweth no fauour can loke for nothyng els but the destruction which is prepared for thē What cā a father forsaken of the holy ghost do but liue wickedly Lykewyse his sonne forsakē of God what can he do but followe y e trace of perditiō And they y ● shal folow what shal they do but goe after into y e same ruyne By thys meanes a mā may see y t euery one perysheth by hys own iniquitie not by y t vniuste hate of God Touching y t the chyldren are punnyshed for the offences of their fathers it is bycause they followe thē and though they be warned yet they amende not But as touching that Ezechiell sayeth in hys 18. Chapter that the sonne shall not beare the wickednesse of hys father that was a cōmon prouerb in y e mouth of the Israelites that their fathers had eaten sower things and their teth we● on edge with it They signified therby that their fathers had cōmitted y ● fault and that they endured y e il and pūnyshment w tout deseruing it But the Prophet Ezechiel pronoūceth y t they suffer for their owne faultes and y t it is in no sort agreing w t the iustice of God that the iuste and innocent childe should be pūnished for y ● faults and offences of another Neither is it ment by this sentence y t he visiteth the iniquity of y e fathers in their childrē for touching that the curse falleth vpō their head it is bicause they follow y ● condicions and the tracte of those that wente before them And therfore are punished as their fathers were And althoughe God leaue them in cursednesse before they come into the world yet he doth thē no wrōg neither cā they accuse him of vnrighteousnesse 103 Psalm 5. Thou shalt destroy thē that speak Lies Genesis 12. Abraham Lied and vvas not destroyed GOD so often forbidding Lieng in the holy Scriptures and witnessing that Liars are not welcome vnto him sheweth sufficiently how he wil punish al Liars for seeing y ● truth is in such sorte natural to him that w tout it he wer not God 〈◊〉 should he leaue Lies vnpunished seeing they he altogether contrarye to his righteousnesse and truth And hereupon we gather that a man ought not to excuse any maner of Lie with what fayre color soeuer a mā couer 〈◊〉 It is not inough to reiect or condemne Lies that ar domageable or ioined with forswearing but those also that are called pleasaunt Lies or Lies for recreation or those that may serue to saue the lyfe of anye ●an As ●ruth cannot be but of God so a Lie what one soeuer it be cānot be but of the Diuel In this place of the fyft Psalme Dauid speaketh more specially he setteth forth the iudgemente of God vpon those that geue themselfe to deceyte Lieng and vnrighteousnes And therwithal he cōforteth the faithful to the end that as often as they shal haue occasion to beare the oppression of the vnryghteous they should wythdrawe themself toward God whoe abhorreth all vnryghteousnesse For it is a good consequent God hateth al the vnryghteous it followeth he will punishe al the vnryghteous But as touching Abraham who lied saieng Sara his wife was his sister Truly a man can not excuse his fault for God had had other meanes to saue his life than by his endangering his Wifes chastitis by help of a Lie Hee excuseth him selfe after that he hath not lied and that he forged nothing contrary to the truth This was surely a great fault for it was not lōg of him that his Wife was abādoned ouer to adultry If he were carefull of his life which thing was lawfull for him and right at y e least he should haue cast his care on God True it is that the prouidence of God letteth not the faithfull from prouidyng for them selfe but it ought so to be done that they passe not the limites which God hath set for thē It is their certayne that Abraham offended but what reason were it to put thys holy patriark in y e ranck of y e wicked whiche haue al their delite in dealyng deceiptfullye wyth theire neighbors lying yea before y e eies of god Abrahams ly Isaacks hys sonnes the lyes of al other faythful are worthy of blame yea and of punyshment but wher faith hath place there is also forgeuenesse of sinnes And God suffereth not a faythful soule so to straye in such impietie y t at the last dystruction shuld followe yet notwithstandyng y e grace that is geuē to the faythful shal not let the truth of thys sentence that will destroye al Liars 104 Thou hast layd the earth from the beginning O Lord and the heauens are the vvoorkes of thy handes they shal perysh but thou art euerlasting Psalm 21. Hebre. 1. The earth abydeth for euer Ecclesias 1. WHEN it is sayed the earth abydeth for euer it is in respect of mē y t their vanitie might be rebuked and their pride beaten downe One generation passeth and another cōmeth on and the earth serueth for a continual dwelling place for men euen to the ende of ages The seasons haue their ouerturnings and the nightes follow after the dayes there are diuerse chaūges and wonderful which a man seeth to com ordinarily and al that doth not make the earth to waste or to stir oute of her place The ●louds of the sea rore and swel as it were to swallow al vp and yet the earth ceaseth not yearly to bring forth her frutes and to serue mē for their abode Such is Gods excellēt workmanshyp such is his wonderful goodnesse toward mankinde For how commeth it that the earth is aboue the waters but that God would of purpose prepare a lodging for men The Philosophers