Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	fish_n	great_a	sea_n	3,519	5	6.8793	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54805	The creples complaint, or, A sermon preached Sept. 29, 1661 at Akly, near Buckingham, upon some sad occasion in which among many motives unto loyalty and other religious duties is proved, by lamentable experience, that good things are better known when they are not, than when they are enjoyed / by Thomas Philpot.	Philpot, Thomas, b. 1588?	1662 (1662)	Wing P2124A; ESTC R28438	45,670	51

pushed against the Host of Heaven but in his greatest strength his Horn was broken Fifthly The Aquarius who laid wait in all the Sink-ports to surprize Him Sixthly The Piscis the two Fishes the one the Fleet the other the Leviathan who would have had his pastime in the water if he could have made his flesh food for the Fowls of the Air or Fishes of the Sea But the Trident or rather the Trientitie who stilleth the raging of the Sea and the Madness of the People by Providence did prevent it Next for His Climax or beginning to arise He hath escaped the Aries at Gloucester the Taurus at Worcester the Gemine or Juncto at Westminster the Cancer or Crooked Conventicles every where who make Religion Retrograde and Reward go backward He is now in Leo in His full strength where we pray that Qui Leo de Juda est qui Flos de Jesse Leones Protegat stores Carole Magne tuos And that nothing may be obscure which should concern His honour or His happiness who is the cause of our Conservation and the occasion whereby we are come to pray again with understanding here 〈…〉 Prayer again Who Juda's Lyon is and Flow'r of Jesse Thy Lyons and Thy Flow'rs CHARLES ever Blesse And so we leave Him to His next Degree to VIRGO Ratherina Teresa where we also pray that the Beloved Son born of the Blessed Virgin may prosper Him and Her in their Proceedings And now we come to our poor Criple again who was cured by Christ when all other Physicians had forsaken him which is my Second Part. When my father and mother forsook me saith David the Lord taketh me up not that his father was taxed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unnatural affection or that his mother should bring the Prophets impossibility to passe that a mother should forget her children for David was not forsaken when he said he was forsaken First forsaken he was left alone to the wide world as we say yet he was not forsaken because his parents forsook the world before they forsook him So that when he was left alone he was Nunquam minus solus quam cum solus never lesse alone than when he was alone And where it is said Deus solus The Lord alone sustained me Solus or alone hath relation as well to Davids solitarinesse as to Gods sufficiency for Davids father was not by him when he took the Lion by the beard nor was his mother nigh him when he slew the Bear and yet he was no more alone than he was when he went to fight against Goliah for although Eliah and all his brethten left him yet he had a sufficient Second to assist him for he told Saul that the Lord who had delivered him out of the mouth both of the Lion and the Bear would also deliver him out of the hand of the Philistine Now as it was well for David that he was not alone when he was alone having the Lord to help him so it may be ill with those that are alone if their help cometh not from the name of the Lord for they cannot be alone neither though they are alone First the Lunatick in the Gospel was not alone not because there is one beside himself as some will have it but because there is one ready to cast him into the fire or into the water and then most ready when he is alone Secondly a melancholy man is not alone because he is Aut Angelus aut Diabolus he hath a good Spirit or a bad Spirit alway attending on him Saint Austin had a good Spirit attending on him when he was alone or else his Soliloquia had not been so full of sanctity as they were Saul had as bad a Spirit while he was Saul as St. Austins was good or else in his zeale he would not have made such havock of the Church as he did Nor had Saul the sonne of Kish sought to have killed David his best friend if the Spirit of the Lord had not forsaken him and a foul Spirit entred in his roome such a Spirit had Abimilech above named unto whom the Spirit of hatred was sent as it is in the Septuagint which Saint Hierom termeth Non Spiritum malum sed Spiritum pessimum the Spirit of malice which is the worst of Spirits But if a man cannot be alone why doth the Spaniard say Guardami Dios de mi Keep me O God from my self The reason is that if he should be left alone to his hot nature and not have grace to qualifie it he should be left in a sad condition When a Rabbi saith Marbe abadim marbe gazel Who hath many servants hath many thieves it need not be meant of houshold servants such as the cozening Steward or the covetous Gehazi the one robbing his Master of his Revenue the other of his Reputation but of home-bred sences siding with Epithumia or our natural concupiscence who as St. Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work stratagems against the soul Secondly When Christ saith A mans enemies are they of his own houshold as the words may be spoken of a reviling Ziphora or a rebellious Absolon or the like so may they be taken mystically of the Wife which is the Will affronting Reason which should be the Husband or of our corrupt affections or fleshly lusts which are at such enmity against the Spirit that we cannot please God which God foreseeing thought it not good for man to be alone upon which words Rabbi Nathanael said O habrutha O mithutha O let me die rather than be left alone to be nurtured by my own nature And if we should look back unto our Unde domo to the Rock from whence we are hewen or the hole from whence we are digged we should not much glory in our Genealogy for should we derive our Pedegree from the ancient Umbri which were before the Flood and did not perish with other sinners as Pliny would perswade us yet unless we could find a former Creation and an Adam ex mediori luto framed of some better mould than hitherto hath been formed it would be never the better for us since still that would be spoken of us which Ezekiel should seem to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we are a froward and untoward Generation hearing and not hearing because not regarding what we do hear nor considering Quo tendimus omnes to what end our destiny may drive us do divers times come to an untimely end Travellers who may talk any thing by authority will tell us That in a Library in China there are extant some Records of more than Thirty Thousand years antiquity and that in them we may chance to find a Proprotoplastus an Adam before Moses his Adam and yet that shall be small help to our Genealogy unless we can find an elder Eve from whom that Adam should be born if he were not created But to spare this inquisition we

need not to shew their nakedness but that they have a mind to be naked The lascivious Adamites may be clothed if they please but that they love to have their foul uncomely parts to be discovered A beauty may behold her face in a Glass yet neither be proud of it nor with Narcissus fall in love with it Non speculum sed spectrum it is not the face without but the phancy within which doth malificiate and bewitch the imagination for divers times Deformity supposeth her self to be a beauty all which is made good by a saying of our Saviour Not that which is without but that which is within doth defile a man And if there were not venome in the Spider he could not make poison of that whereof the Bee maketh honey Alpharabius Aristotle and other Philosophers make it a question Whether the sight cometh by sending forth the Spirits or receiving in the Species but this they may affirm That those eyes do send forth evil spirits which make the object evil which of it self is good First At the Bath Hic sedit ignoto juncta puella viro here sitteth an Adonis there a Delilah here a naked man and there a naked woman which to a modest mind moveth no more than when a man looketh on a Mermaid or a Mermaid on a man and if any thought should arise it should be That either of them is Introrsum turpis speciosus pelle decora so fair without and so foul within that they need more washing within than without Secondly The beholding of those naked Nymphs to a religious man is a representation of the Resurrection and not only to consider that as we came naked into the world Rev. 3.18 so naked we must return but to take care that the shame of our nakednesse do not appear so much that we may be glad of fig-leaves to cover it if we could finde them but if fig-leaves cannot be found our offences will for then there shall be no Latitats or Writs of Non inventus all must appear and every man must answer at the Tribunal Seat of Christ and receive a reward for whatever hath been done in those naked bodies whether good or evil When therefore in that Bath we shall see the water we may not think on wantonnesse but consider that the Sea must give up her dead and so to have her discharge When we shall smell the Brimstone that Hell must give up her dead and not as the Sea to have a discharge but only to shew them and shut them up again These should be the uses which men should make of Images and not to imagine that there must be Popery in them or in Pictures for there can be no Superstition or Idolatry in them unlesse we make it For the Image is as you imagine it According to which imagination have been the various opinions about this Bethesda which can be neither natural or accidental as is already said but supernatural where an Angel from heaven and not an Officer sent by men did make the water miraculous as other waters in like manner have been made First the water turned into wine at the marriage in Cana neither the drawer nor the bearer of it was the cause of the alteration but Christ or his Angel was the cause of it Secondly the water of Jordan of it self could not cure the Leprosie of Naaman for then the waters of Damascus might have done it as well Thirdly Silo having its name from being sent could not have cured blind Bartimeas if some Angel had not been sent to sanctifie it Fourthly the waters of Egypt turned into blood were neither turned by Moses his word or by his rod but by that Angel which made his rod to bud which was as great a miracle as turning the waters into blood Fifthly the wine in the Sacrament turned into purer blood though alienated by the word of the Minister yet he is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice not the vertue of the Consecration though after the Consecration it is converted for the Minister is so far from knowing how to turn it John 6.55 that he knows not to what it is turn'd no more than he knows how the bread is turned into Christs body A real presence he may allow because Christ said My flesh is meat indeed but a corporal presence he may not allow because he was corporally present when he gave the Sacrament Had those words been spoken after his Resurrection there might have been a question with what body he might rise whether with an Vbiquitary body or not and yet it is improbable that it should be Vbiquitary or in more places at once than in one First Christ himself affirmeth that his body was a physical or natural body which might be seen felt and understood Luk. 24.39 he shew'd it to his Disciples that saw his hands felt his feet and by both understood that it was that body which was wounded on the Crosse Secondly that body was fixed unto the Crosse not a fugitive or fictitious body as the Manichees and other mazed men imagine and what is so confined to any one place cannot be Ubiquitary Could Mercury be fixed as your Chimicks terme it and still remain Mercury or could gold be made fluid or subtile and again be made solid then that Stone which should make gold would be feasable which only is phantastical and by that stone gold might be multiplied which hitherto hath been only diminished But as neither of these have ever been brought to passe so Christs body being still the same and in the state of perfection cannot admit any alteration for then it might be subject to corruption and so the Spirit of God would be contradicted which saith Thou wilt not suffer thine Holy One to see corruption Thirdly Christs body is framed of flesh and bone and not a spiritual body as he himself told his Disciples and was the same after his Resurrection as it was in his Passion and should so much of his flesh be taken from his bones as is dayly used in the Sacrament I speak it with reverence there would be nothing but a Skeliton to sit at the right-hand of God But that may not be For he ascended with that body in which he rose having those wounds on it as were when he was crucified and shall come again to judge the world with the same body wherewith he both suffered and ascended Acts 1.11 for so the Angels told those that did see him when he did ascend saying Ye men of Galilee why stand ye gazing up unto heaven This man shall come down again from heaven in the same mannner as ye see him go into heaven Now as we may allow a real but not a corporeal presence in Christs body so in the Wine turned into Blood we must believe that though the Wine be not turned into Blood yet we may believe that his Blood is in the Wine because Christ also said My blood is

should lie eight and thirty years and have no man to help him It is answered That he did not lie all that while at Bethesda but that it hapned to him as unto the woman which had the bloody issue who spent all that she had among Physicians as many have done and are rather worse than better So that he made the Bath his Vltimum refugium or last refuge to fly unto and it was well for him that he had this refuge For as every disease is a Scurge and every Scurge is Plaga or a Plague so many have been scurged and plagued and yet not so soon cured as this Creple was First The Jews that dwelled in India delighting in Mummi or mans flesh because they might not eat Swines flesh were plagued with the Mark of the Beast that Lues veneria or the verola which Disease though it were long before it came into our Land yet it came to some purpose at the last Secondly The Philistines for being too bold with the Ark of God were plagued with Emralds and Mice in their hinder parts with a perpetual shame so that not cured at all Thirdly Pharaoh and his family had ten plagues sent unto them for making Moses and Aaron to attend on them wh●n they should have attended on their God as here in brief Fit cruor ex undis conspurcant omnia rana Dat pulvis siniphes Postea musca venit Dein pestis post ulcera grando locusta tenebrae Tandem Prototocos ultima plaga necat First Tears of compassion turned to bloody execution Secondly Bufones venomous beasts billited in the Kings Chambers Thirdly Backbiters noysome creatures creeping up and down in every corner Fourthly Tarantula the troublesome Fly making men sottish and mopish and yet not enduting melody and harmony the only means to help them Fifthly The Plague of Jelosies and fears frighting men and women out of that little wit they had Sixthly Blaines and blemishes upon the reputation of honest men and botches and Buboes upon the beasts that did abuse them Seventhly Fire and hail fiery Zeal and frozen Charity running together grievous to behold Eighthly Locusts not Bishops Doctors and all learned men taking degrees in any University as it is in the Geneva note but Genevaists themselves who did eat up all the good in the Land Ninthly Darkness Error Ignorance even in the Directories which should lead unto the light Last of all No elder brother in any house which was not dead in duty either to Father or Mother Nursing or Natural These are the ten Plagues which were in Egypt yea and in our Israel when it was Egypt and Pharaoh had the governing of it All which were to teach us that God doth punish our offences with the Rod and our sins with Scurges so that according to the quality of our sin there will be as we may say the quantity of our punishment First Those transgressions which are in Transitu or in passing to and fro shall not have punishments answerable to those that are in Tentoriis in the Tents of the ungodly Secondly They that walk in the counsel of the wicked who turn and return as Cato going in to the Senate to come out again are not so great offenders as they that stand in the way of sinners Thirdly Those that stand in the way of sinners are not so much to be blamed as they that sit and set up their rest in the seat of Scorners for the Chair-men deserve the chiefest scurging There was one Scurge or one Plague more in Egypt which hath not yet been mentioned Those Urinatores or divers under water who as David saith be Gods wonders in the Deep do find that there is one wave in the Sea which is more dangerous and obnoxious to Mariners than any other and it is thus described Posterior nono est undecimoque prior it cometh after the ninth wave and is before the eleventh which must be the tenth but the greatest Plague in Egypt was neither the ninth nor the tenth but the eleventh Quae venit haec pestis pestes supereminet omnes for it comes like an After-reckoning which vexeth one more than the total sum of all the particulars And though Decimation was the last of our Egyptian plagues while our Israel was Egypt as is already said yet if that Plague by Providence had not been prevented from farther proceeding there would have been nothing left to be Decimated for we should have been robbed or spoiled as the Egyptians were who making a Bridge of gold for their enemies to pass over left not a penny in their purse and not to trouble you with the Hebrew the Spanish Text saith They lent to Israel Vasos de plata y vasos de oro y vestidos not only their money but their plate and their apparel and so brought on themselves the plague of Poverty which was the plague Paramount of all plagues When the Famine was in Canaan they had money in their Sacks to buy food in Egypt but the Famine being in Egypt and having no money nor plate nor apparel to pawn there would be cold comfort in coming to Canaan or into any other Countrey In this condition was this Creple who being sick of this poverty shall neither as David saith have kindred or acquaintance come near him but stand afar off Psa 38. ●● They see the Crosse upon the door without but not a Crosse within they see the superscription over the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us But if it were not for him whose Superscription Pilate set on his Crosse there would be no Lord nor any other man to help them and that which is worst of all when the Plague-sore breaketh there is hope of recovery but when this sore breaketh there is no recovery This is that Ingens telum as the Adage termeth it That breaketh not men but battereth down Batteries and with the help of hunger breaketh through stone-walls And although this is not alway true That Necessitas cogit ad turpia Necessity should make noble Spirits to conspire with any ignoble actions yet this is true That Dura aegestas Spiritus altos domans Insuet a facere cogit Necessity sometime goeth beyond the bounds of Civility and David when he was hungry was more bold with Abiathars bread than at another time he would have been not that he intended Sacra prophanis That the Souldiers should part Christs garments among them again as it were but foreseeing that an inconvenience was better than a mischief gave unto them some of the consecrated Cakes that they might not be their own Carvers knowing also that where Souldiers are something must be had Prevention say the Polititians is the principal point of Policy And to meet a disease at the door say the Physitians is the best way to keep him out of the house Let some Remora say the Oculists stay the rushing of the rhumes and we shall not need to cuppe the Catarrs