Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	ghost_n	holy_a	lord_n	4,282	5	3.9053	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00415	Certaine godly and learned expositions vpon diuers parts of Scripture As they were preached, and afterwards more briefly penned by that vvorthy man of God, Maister George Estey, sometimes fellovve of Goneuill and Caius Colledge in Cambridge. Late preacher of the word of God in Saint Edmunds Burie.	Estey, George, 1560 or 61-1601.; Estey, George, 1560 or 61-1601. Most sweete and comfortable exposition, upon the tenne commaundements, and upon the 51. Psalme.	1603 (1603)	STC 10545; ESTC S101734	265,746	444

sacrament sheweth to sence one thing and signifieth and meaneth another In circumcision the cutting away of the flesh signifieth the cutting off of sinne in the Passeouer the Lambe Christ the water of Baptisme Christes blood and the worke of the holy Ghost c. 13 Euery sacrament hath bare things or elements as they call them and actions or ceremonies 14 Thing or element is a single creature as of vvater bread wine c. 15 Action is some practise thereabouts as sprinkling breaking pouring out deliuering taking eating drinking c. 16 The chiefe thing signified in euery sacrament is Christ God and man with all his merits hauing fullie wrought the recouery to saluation of euery due receiuer of the Sacrament 17 The actions are of the Minister shewing vnto the partaker gods actions Partaker shewing to God the church the partakers actions 18 The thing signifying and thing signified are in some sort ioyned together not euery way 19 They are not together in the same place not both giuen by one partie not giuen at one time not to one part not in one manner For the bread water or wine is heere Christ his body is in heauen The Minister giueth the bread GOD Christ his bodie The bread may be giuen now Christs body after The bread is giuen to the hand mouth Christ his body to the soule and faith The bread is giuen after an ordinary manner Christs body otherwise for our soules by fayth mount vp to heauen and lay hold of it there 20 They are together 1 In the right vse that is the partie dulie partaking hath both 2 As a signe and the thing signified are together for as the signe maketh the thing signified to be remembred so doe the outward things cause the other to be thought of 3 As a promise to be performed vpon condition if the condition be kept on the one the promise is on the other so if wee keepe the conditions of the sacraments the things signified by them are likewise 21 Sacraments are Iewish Christian Iewish among the Iewes till Christes death Christian ordained by Christ to continue among the Christians to the end of the world 22 Christes sacraments are two Baptisme The Lords supper 23 Baptisme is a sacrament Christian assuring the first receiuing into and beeing in the couenant of grace The Lords supper is a Christian sacrament assuring cōtinuaunce maintenaunce in the couenaunt of grace the doctrine whereof is set downe 1 Cor. 11. as before The parts whereof are two one concerning the bread the other concerning the cup. The bread is taken and after thanksgiuing broken with saying Take eate this is my body c. This bread though now vnleauened by occasion of the Passeouer was the vsuall bread they were wont thē to haue such as ours in the sacrament should be not wafers not vnleauened bread By this bread was and is signified Christ First his person God and man performing all things for our saluation Secondly his offices of King Prophet Priest Thirdly his deserts in his liuing and dying doing and suffering for our iustification sanctification redemption and whatsoeuer else for our euerlasting happines It pleased Christ to vse bread to signifie this 1 That because that bread is a chiefe maintainer of naturall strength euen alone so we should know Christ is for our heauenly life that if we haue nothing but him we may make good shift 2. That as bread is vsuall and daily so should Christ be vnto vs. 3. That as bread is parable and at hand so wee should know God is as ready alwayes and offereth himselfe to them who seeke him 4. To put vs in minde that as his naturall body is one so we his misticall should be 1. Cor. 10. This bread Christ tooke according as the ceremonie at the Passeouer was This taking of the bread was into the hands and in the first institution it was taken by Christ as the good-man of the house vsed at the Passeouer shewing the duty of all Ministers to succeede This taking must be considered as of the bread thing signified Of the bread shewing first the seperation of it from a common vse now it is foode for the soule so is Christ set apart from common men Iohn 17. Christ doth it first to shew that himselfe willingly giueth himselfe for his Church which serueth to strengthen our faith and perswasion in his loue to vs. The Minister doth it as to represent God the fathers action giuing his sonne likewise to that end So as that the whole Trinity sealeth these things vnto vs. A second action followeth giuing thanks Matthew and Mark haue blessing all is one This was also according to the ceremonie in the Passeouer in the name of the assembly Giuing thanks blessing may haue two meanings first as to God so are they all one secondly ouer the creature of bread is all one So that heere 1 Is shewed that the outward creature is reuerently to be vsed with calling vpon the name of God in crauing assistance to vse this holy ordinance as we should 2 That we should praise God as for all fauours in generall so for our redemption by Christ and assuring vs thereof by this Sacrament He brake according to the ceremonie at the Passeouer 1 To deuide it 2. To represent Christes sufferings 1 Whole bread is not to be deliuered 2 Bread must be broken to be deuided among sundry not as with the Papists who breake but doe not distribute alwayes 3 We must neuer be present at this ceremonie but call to minde Christes torments for vs. 4 If Christ were tormented for vs we must be greeued for our selues for this serued the sowre hearbs at the Passeouer in these was Iudas sop dipped Matthew hath that Christ gaue to his Disciples and did not offer to God Indeede some writers call this a sacrifice not properly 1 but a memorie of Christes sacrifice 2 wherin wee sacrifice our selues to God 3 Giue almes to the poore which is a kind of sacrifice And said that is aloud and plainly that all might vnderstand All comming to this Sacrament must haue knowledge of the word and this sacrament The Minister must not mumble as among the Papists In the speeches of Christ following in 4 braunches wee may mark a commaundement a promise a duty of the receauer Take not onely into your mouthes but into your hands representing the soule and faith Yee euery of yee euen at this instant A meruailous strength to faith This we are commaunded to doe I promise that vnto you which I commaund and you doe The Minister in Gods place putteth vs in minde of particuler faith The receauer professeth faith and that particuler euen now quickned at this sacrament Eate that is deuide by chewing and preparing to concoction 1 We must not reserue the bread 2 Wee must haue some strength of faith as it were to chew the ●●d 3 We must be able to distinguish things in Christ 4 Christ must be mistically

worke of themselues Obiect Paule sayth he begat the Corinthians 1 Cor 4 15 and traueled in birth of the Galathians 4 Galat 19 was Tymotheus and Tyrus his father Sol. Ministerially not that Paule or Apollos could doe any thing of themselues God gaue the increase 2 Obiect Christ sayth 3. Iohn 5 we must be borne of water and the holy ghost Solu Water there doth but expound the worke of the holy Ghost for as water softneth and cleanseth so must euery one be who is borne againe In the same is it sayd we must be baptised with the holy Ghost and fire that is the holy Ghost working like fire eating out drosse and enkindling burning loue of all good things 3 Obiect It is sayd Tytus 3 5. Ephe 5 26 that Baptisme regenerateth Solu It confirmeth to the due receiuer regeneration nothing els So then God alone only worketh effectually and yet vseth vnder meanes as that we must neither neglect meanes nor trust alone vnto them Question why are men in this kind sayd to be borne of God as though they were not so in nature likewise Answer for that this new birth is so excellent as that in comparison of the former it may seeme to be the only Question whether is faith before regeneration for heere it is placed before it Answer faith is in a party before he can know that himselfe is regenerated One may be regenerat before he hath fayth as infants Thus much for the meaning the vse followeth 1 Seeing none receiue the Word and so are not the childred of God but such as are begotten of God it is our duty to indeauour after this new begetting and for that none beget themselues it will be the safest to examin whether we be begotten yea or no. That shall we find by these notes 1 Grace imitateth nature which first maketh vital then others parts The vital part of a Christian is Christ which when it is formed in vs sheweth our new begetting Galath 4 19 1 Iohn 5 12 he therfore that hath not knowledge of him faith in him c. may suspect himselfe 2 The party begotten a new vseth all thinges of outward life by direction of Gods word to the glory of God 3 He sinneth not 1 Iohn 3 9 that is before he sinnneth he purposeth not so to doe after he hath sinned he will not continue therein 4 He is willing to helpe others to be regenerate 5 He groweth by nourishment of the Word exercises actiue passiue 6 Motion bewrayeth life spirituall motion is of the heart in prayer 7 Sence of heauenly things with ability to put difference betweene them to take liking of them and affect them 8 Hatred of him because it is sin in our selues euen the secretest 9 Loue of the bretheren Secondly marke that this heere is begetting we are not perfected nor shal be heere only we must labor thereto and neuer giue ouer though we come short Thus much for this eight saying touching the Word and his God-head now followeth his man-hood in the fourteenth verse wherein we may consider the ioyning of it to the former and as it is in it selfe It is ioyned to the former by this particle and which sheweth that this truth heere mentioned is as necessary as the former In it selfe it containeth 4 speeches 1 The first the Word was made flesh 2 The second the Word dwelt among vs. 3 The third we sawe the glory thereof as the glory of the only begotten of the father 4 The fourth he was full of grace and truth For the first let vs consider the meaning the reason the vse The meaning will arise from the words and phrase well vnderstood The Word is God as before contrary to Arrius and other heretiques who take Christ but for a bare man Was that is so was as now is and for euer shall continue Obiect It may be obiected that he died and so the vnion may seeme to be dissolued Solu No for though the soule and body were parted for a time yet neither was seuered from the God-head So he was made as not changed the God-head was not turned into the Man-hood As not beeing one mixed of the Manhood and Godhead together as when bread is made of water meale But by assuming or taking the Manhood to God So as that Nestorius deuiding the persons and Eutiches confounding the natures doe erre Obiect But it may be doubted whether there should not thus be two persons Solu No but one for the Manhood hath no beeing nor neuer had of or in it selfe but in the Word Flesh doth heere signifie man as all flesh that is mankind is grasse Now man is body and soule Body sensible naturall this Christ had not heauenlie imaginary phantasticall Soule likewise Christ had when he said My soule is heauie to the death Neyther doth he saue that which hee doth not take So as that Apollinaris erreth who saith the God-head was in stead of a soule By this that Christ had a soule it appeareth that hee had two wills not contrary one of the God-head the other of the Manhood Otherwise then the Monothelites erroniously teach Ob. But it may be said whence had Christ this flesh Sol. His body he had of the substance of the Virgin his soule was created of nothing in the wombe of the virgin Ob. The virgin was conceiued in sin how then could Christ his body be free there-from Solu The holy Ghost who wrought the conception of Christ did clense that part of the virgin from all sin Que. When was he thus made flesh Aun Immediatly when the virgin had consented to the message of the Angell and said Be it vnto mee according to thy word Que. How could the body be ioyned to God Aun By the soule This is the meaning The reason why this was doone in time is for that it was ordained before all time Que. Why did God ordaine this meanes Aun Not for that hee could not haue appointed some other but for that this seemed best to him for to manifest his mercie and iustice by his mercy in giuing his Sonne his iustice in not sparing him his iustice that man offending should satisfie in dooing and suffering his mercy in procuring that God should enable the Man-hood so to do and suffer 1 The vse is manifold First to teach vs the loue of God and care for our saluation for hee giuing such a notable meanes how can we doubt 2 Consider our honour and prerogatiue to be as it were the brothers of Christ Heb 2 11. 3 Learne how to approch to God by the man Christ 4 Know that Christ can haue compassion of vs hauing had experience of our infirmities Heb 2 17 18. The second speech followeth Wherein we may consider the meaning the vse For the meaning know first that the Word made flesh must be repeated Dwelling doth signifie as in a Tent or boothe whereby the sicklenesse and vncertaintie of our life is implied and where as it

me who is heere the speaker and setteth out himselfe verse 2 and must be considered as he setteth himselfe out in the Scriptures one God Father Sonne and holy Ghost eternall omnipotent infinite most iust most mercifull maker of heauen and earth Looke Exod 34 6 7. This God must be vnderstood alone as Marke 12 29. Deut 6 4 Math 4 10. Iosh 24 9. But it may be said that in the 2 of the Kings chapter 17 verse 33 the people feared the Lord but serued their gods after the manner of the nations whom they carried thence Aunswer The Author doth not report that the people so dooing did well but hee onely sheweth what they did meaning indeed to declare how wickedly therein they did and therefore Zephany 1 5 God threatneth to cut off the remnant of them that worship and sweare by the Lord and sweare by Malcham that is giue any respect vnto any other neither indeed can there be any fellowship betweene Christ and Belial 2 Cor 6 15. The dutie is to haue this Iehoua the true GOD for our God This hauing meaneth more then it soundeth In the world a man may haue that which he doth not regard nor vse man doe not himselfe but occasion others hee sinneth Now thy selfe art named for that if any haue any care of religion it is first for his owne selfe The obiect is the thing forbidden to be made grauen image and similitude of things that are in heauen aboue or in the earth beneath c. Grauen image properly is that which is cut or carued with a toole and meaneth any thing made by art But heere we must be warie For it is not simply forbidden to carue or graue then the Tabernacle had not beene so curiously wrought nor Salomons Temple but this is to be vnderstood in Gods meaning as the fashion of some was to vse grauen images to represent the true God by or to worship him in them or by occasion of them the which is heere forbidden and no otherwise so as when he saith no grauen image he meaneth to set out GOD or worship God thereby otherwise it is lawfull to graue Similitude is likenes which is heere set out by the things the like whereof is forbidden Similitude is put for any representation either for the thing it selfe or the representing of it by painting embrodering printing yea for the likenes of it imagined in the minde namely to represent God or worship him by it otherwise it is not forbidden The things whereof the likenesse is forbidden are in heauen aboue earth beneath the waters vnder the earth that is indeede of any creature for in these places are all creatures the heauens signifying the ayre as well as the starrie skie so that birds and such like are meant Yea the manhoode of our Lord Iesus Christs and the Angels are meant Whereby it may appeare that the holy Ghost in likenesse of a Doue nor the auncient of daies like an old man should be portreyed vnto vs. The second degree is for not worshipping these that in two branches the first not to bow downe to them the other not to serue them This to bow is of gesture and as I take it signifieth to fall downe groueling in token of honour and is put for any outward signe of bowing the knee or body vncouering the head c. The other of seruing is by no outward deede of marking our selues for them speaking in honour of them kissing them or any such like to shew the least good respect of them So as that now it may appeare the strange manner of woshipping of God is forbidden vnder one speciall kinde and the pure manner implyed thereby This strange manner is forbidden vnder the name of grauen image and likenesse of other things 1 because that in these men did most offend 2 and to these our nature most carrieth vs as we see in the Israelites who would haue a likenesse 3 and besides the Egyptians Temples vvere painted full of such likenesses It would be too long to set downe both strange pure worship the pure shall serue whereby wee may iudge of the other It is agreed by all that there is some straight rule of the pure worship of GOD whereto it must be framed from whence if it swarue it cannot please God The rule of Gods pure worship is his owne voyce will word Esay 29 13. Colos 2 22. and that written and registred in the Bible Canonicall bookes thereof so as that whatsoeuer shall not haue warrant there-from is not to be admitted So as that all heathenish Idols all Iewish ceremonies since Christes comming must be remoued yea all Romish pictures crosses blessings pilgrimages reliques singings and such like not grounded on the word must away All that the word teacheth for the pure manner of Gods worship is either for the parts or the properties of it The parts are whereof the whole worship of God dooth consist And they be either more principall or lesse principall Principall are such as cannot be left vnperformed as is the Iealous is one who is grieued for suspition of dishonestie in his married yoake-fellow husband or wife This some Interpreters thinke to be in GOD as diuers times the word is so translated by them and that by occasion of the mariage band betweene God and his Church likewise the force of iealousie whē it doth reuenge Which seemeth sometimes to be in God Neuerthelesse be it with reuerence to all that thinke otherwise with willingnesse to be reformed if I erre I think it is not so heere to be taken 1 Iealous and zealous are not alwaies both this word heere signifieth both 2 Iealousie is a fault and not to be ascribed to God 3 Some very learned men as Tremelius and Iunius take it for zealous 4 It must be that heere from whence commeth visiting the iniquitie of the fathers c. and shewing mercie nowe iealousie neuer sheweth mercie I read it therefore a zealous God that is a God full of zeale as Simon was called zelotes or zelous Zeale is a most earnest affection or the great increase of any affection loue anger hatred so as we heard before of Gods power now we heare of his will whereby he is most earnest to performe whatsoeuer pleaseth himselfe Ioel. 2 18. So as that in this zeale is 1 presentnesse that is God now at this instant is zealous 2 is earnestnesse 3 is continuance as a burning Now he that is such a God had neede be obeyed God commaunding this is so therefore he must be obeyed For that some might doubt whether God be so yea or no God himselfe proueth that by his zealous iustice and zealous mercie His iustice in that hee saith visiting the iniquitie of the Father vpon the children vppon the third generation and vppon the fourth of them that hate me Wherein we may consider what he doth to whom He resiteth the iniquitie of the fathers Wherein is the action the