Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	good_a	let_v	put_v	6,409	5	5.1142	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45542	The arraignment of licentious liberty, and oppressing tyranny in a sermon preached before the right honourable House of Peers, in the Abbey-church at Westminster, on the the day of their solemn monethly fast, Febr. 24. 1646 / by Nathanaell Hardy ...	Hardy, Nathaniel, 1618-1670.	1647 (1647)	Wing H710; ESTC R20411	34,642	50

therefore Gods wrath knows no bound in punishing as their transgression was above measure so Gods judgment is without measure It is St. Chrysostoms Note concerning that fiery s●owre which God rained upon Sodome that as the Sodomites inverted the course of nature by seeking woman in man so God changed the order by showring down fire in stead of water Thus doth the Almighties justice ever proportion the smart to the fault so that here we may at once behold the greatnesse of the sin in the punishment and the fitnesse of the punishment to the sin boundlesse wrath for boundlesse transgressours Or secondly on the manner of executing this wrath I will poure Gods administrations of judgements are various his justice walks not always in the same path nor with equall pace God hath vials and vessels of wrath out of them hee drops out of these hee poures Dropping is a gentle successive act such is Gods anger to his children when they offend him Pouring is a violent and simultaneous act such is Gods wrath against the wicked Nay more I will poure it like water I finde one upon the Text taking the Metaphor in way of mitigation Aqua est mundare sordes as though the wrath here spoken of were not so much revenging as correcting to clense their sinnes not drown their souls In which regard he propos●th this as a pattern to all Magistrates whose ayme in punishing offenders should be ut el●●nt non obruant to purge them from their faults not overwhelme them in ruine A conceit witty indeed but not we●ghty I rath●r take it by way of Aggravation further expressing the fiercenesse of his anger Effusio aquae symbolum abuntiae it is usuall in Scripture to represent abundance by water When Christ in the person of David would expresse the extremity of his sorrows hee sayth I am poured out like water When the Church would aggravate the cruelty of her enemies she sayth They shed the Saints bloud like water round about Ierusalem And here when God would delineate the severity of his wrath he threatens to poure it out like water conceive the allusion to the pouring out of a vessell that of water is the most absolute Wine poured out leaves a scent Milk a colour Honey a taste but Water nor scent nor colour nor taste behinde it Conceive the allusion to the Floud when the windows of heaven were opened the fountains of the great deep broken up and the whole face of the earth cover●d with waters what more violent in which neyther men nor beasts but those in the Ark escaped A further demonstration of Gods inevitable and irresistable wrath you have somtimes seen a little River stopt for a time by a Dam never ceasing till it hath got the mastery and then setting as it were its foot upon the Dams neck leaps into the channell not without some noyse of triumph A petty Embleme of Gods conquering anger which over-runs all ob●●acles Imagine rather you saw in that universall deluge the amazed people climbing to the tops of houses scrambling up the height of mountains and yet there overtaken by the churlish waters and swallowed in the depth A fit description of Gods over-topping wrath poured out on the highest mountains as well as the lowest vallies the greatest as well as meanest offenders To apply this 1 Oh let licentious Princes tremble at this indignation they would have others feare their wrath let them stand in awe of Gods though they care not for the wrath of any man yet let them tremble at Gods anger Oh you that have Danaes golden showers poured into your bosomes think on Gods wrath ready to be poured upon your heads you whose houses are paved with Pearls and walled with Diamonds remember you have no roof but are open to heavens thunder Artemon's servants in Plutarch when he went out carried a Canopy over his head lest the heavens should fall upon him fond man no Canopy can keep the showers of heavens wrath from falling on us it is the custom of greatnesse to challenge to its selfe impunity when as indeed potentes potenter mighty sinners shall be mightily punished let then the Councell of the Psalmist be acceptable to all Kings and Judges of the earth Kisse the Son with a Kisse of affection and subjection hang at his lips for the rule of your life depend upon his word for your Religion exalt his Scepter above your own honours least he be angry and yee perish from the right way when his wrath is kindled yea but a little blessed are all they that put their trust in him 2 Let both Princes and People endeavour by all good means to prevent the effusion of this wrath to this end learn we to 1 Poure out our tears like water Tears of compassion like strong water to comfort the hearts of our distressed brethren our shewing mercie to other will mittigate Gods fury to us Tears of devotion like sweet water in the nostrils of God when we seeke him weeping we shall finde him smiling Above all tears of contrition like clean water to wash away those sins which have provoked his anger that wrath which is here sayd to be poured out like water is elswhere said to be poured out like fire and no way to quench it but by these tears Artificers use to fasten Marble statues upon their bases with Molten lead no better way to fasten our Kingdome and Cities Families upon a sure foundation then by melting ourselves into tears of repentance 2 Poure out our hearts like water in humble supplications at the throne of grace both for pardon of sinne and preventing of judgement fervent prayer keeps the keys of heaven both opening the treasury of love and looking up the Armory of wrath let us then not only say a prayer but poure out a prayer and not only our words but our hearts before God that hee may not poure out his anger on us Saepe Jovem vidi cum jam sua fulmina vellet Mittere thured to sustinuisse manum When we open our mouthes in humility God withholds his hand of Severity it was the way prescribed the men of Athens by the Oracle for the removing of a great plague duplare Aram to double their sacrifices on the Altar indeed Oratio posita est per quamira Dei suspenditur venia procuratur poena refugitur praemiorum largitas impetratur devout prayers are the best means of appea●ing anger procuring pardon avoyding punishments and obteining mercie at the hands of the Almighty 3 Poure out our sins like water to wit speedily as in pouring the drops of water run one upon another Willingly as in pouring the water runs out without any opposition Universally as in pouring the water ceaseth not till all be out Finally as the water that is poured on the earth can never be gathered up again thus let us poure out all our sins and God will not poure out all his wrath let

suffering them in their Idolatry Qui peccata-non corripit aliena facit sua Hee that having power corrects not others faults contracts them to himself It is a witty and true conceit a Rabbin hath upon these words taking them in a literall sense The Princes were like them that remove the bound because they did not censure those who removed their Neighbours bounds That Apothegme of King Lewis is most memorable The Prince who can punish a fault and doth not is no lesse guilty then the offender himself It was a serious speech a Jester used to the King who pardoned one of his Courtiers saying It was the third murder that he committed Nay replyed he this Petitioner committed but one the second and third was thine had justice been executed at first he would have done no more It is but equall the fault of the inferiours should be imputed to when they are not impeded by their superiours 2 Praecipiendo in that some of them did not only permit but command the removing of the bound So we read that wicked King Ahaz sent a pattern of the Altar at Damascus to Uriah the Priest enjoyning him to build one according to it and offer on it 2 Kings 16.10 15. When subjects doe evill by precept they increase the Rulers sins so fast as they increase their own If Saul charge Doeg to kill the Priests Jezebel require the Nobles to stone Naboth and Ahaz Uriah to alter Gods altar they may well be taxed as deeply engaged in those sins 3 Praecedendo by not only conniving but commanding nor commanding only but practising themselves the violation of this bound being like those Kings of the earth mentioned Psal. 2.3 who said Let us break their bonds asunder and cast away their cords far from us It is the unhappy priviledge of greatnes to warrant by example as wel others as its own sins whilst the unadvised vulgar take up crimes on trust and perish by credit Actions of Rulers are rules for the peoples actions their both good and ill patterns become usefull and hurtfull to those that are under them If the Mountains overflow with waters the Vallies are the better and if the head be full of ill humours the whole body fares the worse Vita Principis censura Princes lives are more read then their laws and their Exmple passeth as currant as their Coyn Mobile mutatur semper cum Principe vulgus If Nero like Musique all Rome will turn Fidlers The Egyptians if their Kings be lame or blind will maym themselves Let but a Pharisee say Christ ought to dye the vulgar dare blaspheme themselves to hell If a Peasant meet Luxury in a scarlet robe he dares be such having so fair a cloak for it the common people are like tempered wax easily receiving impressions from the seals of great mens vices The truth is a wicked Magistrate tantis obest quanti● praeest injurieth as many as hee governs Qui in conspectu populi malè vivit quantum in se est omnes se videntes interficit by licentious living he proves oftimes a murtherer little better then a Basilisk only this kils by seeing others Hee by being seen of others No wonder then the Prophet puts the peoples sin on the Princes account chiefly complaining of them that they were like those that remove the Bound To end this part of the Accusation in some neerer Application Oh that there were not too just cause of removing the Bound from Judah to England Shall wee reflect upon the former times Might wee not then have beheld in the Commonwealth the Bound of Legall rule too much changed into Arbitrary government in the Church the Bound of Orthodox Protestant Religion grosly invaded and innovated what else meant the open allowance of Sabbath prophanation the manifest connivance at preaching nay printing Arminian yea Popish doctrines the illegall introductions of superstitious Ceremonies Tables removed Crucifixes erected Adoration towards Altars practised So truly was it then said by a reverend Divine now with God England was a little place but a great deal of Rome in it And oh that Principes Judah i. e. Ecclesiae so Ribera allegorizeth the Text the then Governours of our Church had not through their allowance and practice been the fautors yea authors of these abuses But to come neerer to these days Is not the Bound still removed in Families City Countrey yea the whole Kingdom The well compacted hedge of our Laws is trodden down so true is that Maxime Inter arma silent leges The voyce of Law cannot be heard for the noyse of Drums The well-wrought vestment of our Religion rent with Jeroboams garment into twelve nay indeed into a hundred peeces by schismaticall Sectaries There were some amongst the Philosophers of old qui jactabant solaecismos suos esse laudes gemmas philosophiae Who accounted their rude Barbarismes as the ornaments of Philosophy Such are our new Opinionists who present their vain fancies as the exquisite patterns of Gods minde How are our Pulpits made stages for every man to act his humour in and our Presses market-places for men to vent their false wares and counterfeit doctrines They all pretend to set the right bound build the Lords house but it is Babel not Bethel if wee may guesse by the division of their languages and whilst they pretend to depart from a mysticall Babylon they run into a literall one I mean that of confusion Our women are not more sick for new fashions then both men and women are for new Opinions Shall I sigh out my sad thoughts in that patheticall complaint of Vincentius Lyrenensis The raging madnesse of many mens minds impiety of their blinded eyes and itching humour after errours cannot be sufficiently wondred at whilst not content with those beams of Divine truth that have shone among us they daily seek for NEW LIGHTS yea too many make it their only study how to adde or change or detract somwhat from our Religion And now ô yee Sons of the Highest be pleased to call your selves to an account Remember you are not now in the House of Lords but in the House of the LORD not sitting to judge others at your Bar but to judge your selves at Gods Bar. As for mee I censure you not lest I be found amongst Judes filthy dreamers who despise dominion and speak evill of dignities Only suffer a word of seasonable exhortation That ye would be pleased to set the Bound 1 To your selves and your own families Reprehension is most naturall when it begins with modesty at the Inferiours Reformation is most effectuall when it begins with Majesty at the Superiours Pareto legi quisquis legem s●nxeris Nothing more unjust than that they who place bounds to others should exempt themselves It was a good answer Solon gave when asked how a Commonwealth might be safe Si populus Magistratui obediat Magistra●us autem legibus when the people are regulated by the Magistrate and