Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	wisdom_n	woman_n	work_n	18	3	5.1141	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02319	Mount Caluarie, the second part: compyled by the reuerend father Don Anthonio de Gueuara ... In this booke the author treateth of the seuen words which Christ our redeemer spake hanging vpon the Crosse. Translated out of Spanish into English; Monte Calvario. Part 2. English	Guevara, Antonio de, Bp., d. 1545?	1597 (1597)	STC 12451; ESTC S103510	383,776	508

this vvorld it is conuenient that vvee tell vvho hee is vvho suffereth this thirst vvhere hee dooth suffer it for vvhome hee doth suffer it and at vvhat time he doth suffer it Hee vvho suffereth is Christ the place vvhere is vpon the crosse I am hee for vvhose sake hee suffered it the time vvas vntill death insomuch that with the same great thirst vvhich hee endured his soule vvas drawne and pulled out of his body The high mysteries of the crosse of Christ may vvell bee compared vnto the eating of Pine-apples and their kernels the vvhich the oftener they be cast into the fire and taken out the more kernels they yeeld to eat and more huske to burn That which happeneth vnto the labourer vvith those Pines and kernels dooth happen vnto vs in these diuine mysteries in the vvhich the more vvee thinke vpon the passion and crosse the more secrets vvee discouer and the more mysteries vvee find Cyprian sayth That vvhich men dispose of a little before their death is alwaies of greater importance than that vvhich vve deale vvith in our life time because it is done vvith greater heed prouided for with deeper consideration ordered vvith better discretion rated and determined vvith better conscience No man did euer dispose better of his life and soule than Christ did of his owne person and the church because hee disposed of them vvith more care than Iacob vvth more pittie than Isaac with more discretion than Iosue vvith greater wisedome than Dauid and greater bounty and liberality than Salamon Mulier da mihi bibere said Christ to the Samaritane vvoman As if hee vvould say Giue mee a cup of vvater good woman because thou seest that I am weary of the way and very thirsty When Christ said vnto the woman Da mihi bibere and also when he said vpon the crosse I am a thirst it was a signe that he had been a thirst many daies and also many yeares and very desirous to quench his thirst with water That which Christ sayth in the 7 of Saint Iohn seemeth to bee very contrary vnto this If any man bee a thirst let him come vnto mee Vpon a solemne day of Easter Christ cried publikely in the market place If any man bee a thirst let him come vnto mee O high mystery and deepe secret who is able to vnderstand that which Christ sayth in this place seeing that sometime hee asketh the Samaritane woman for a little water and on the crosse hee sayth that he dieth with thirst and yet on the other side hee maketh open proclamation that all vvhich bee thirsty should come vnto him How can these two speeches hang together Woman giue mee some drinke and this If any man bee a thirst let him come vnto mee Doest thou inuite all men to come to drinke at thy Tauerne and hast thou not a cup of water for to quench thy owne thirst For the better vnderstanding of this it is to bee noted that God doth take some things of vs and yet there are some things which God doth giue vnto vs which is easily perceiued in that hee tooke flesh of vs when hee would become man and yet if wee vvill become pure and holy hee must impart his grace vnto vs. This being so vvhen Christ sayth If any man bee a thirst let him come vnto mee hee doth giue vs to vnderstand that hee is the fountaine of grace of the vvhich vvee should all drinke of and vvhen hee sayih Woman giue mee some drinke he doth let vs also vnderstand that there are some things in vs of the which hee would bee serued vvithall When the sonne of God sayth If any man bee thirsty let him come vnto mee to vvhat vvater thinkest thou doth he inuite thee but vnto the water of his grace and of his glory And when hee sayth vnto the Samaritane woman giue me drinke what water thinkest thou did he ask but onely patience and obedience Christ doth inuite vs to drinke of his great goodnesse and fauours and hee craueth of vs of the water of the pooles of our poore seruice saying Da mihi bibere in so much that to shew the great loue which hee doth beare vnto his creatures hee faineth that hee hath need of their seruices S. Barnard vpon those wordes of the Psalme Sitiuit anima mea ad deum fontem viuum sayth O what a great difference there is betwixt the thirst of the good and the bad because the bad thirst after nothing but wickednesse and the good after vertues the bad after temporall things and the good after spirituall the one after sinne and the other after amendment so that all the thirst of the wicked is after sinne and the thirst of the good after salnation Basil vpon the Psalme sayth The Prophet vvould neuer haue said My soule hath thirsted after God a liuely spring if hee could haue found the fountayne of glory in this vvorld and the vvater of grace in this life But alasse of how many vvaters soeuer wee drinke of and how many waters soeuer wee seeke for wee shall neuer meet with the water of life vntill vvee come to enioy the diuine essence Hugo de sancto victore vpon the Psalme sayth All the thinges of this life are drie fountaines and dead waters conrary all things of glory are fresh fountaines and water of life for there and not here vvee shall liue all contented and not thirst at all All which liue in this vvorld liue in hunger and thirst because all the vices vvhich wee like of doe hurt and not profite make vs sorrowfull and not ioifull vveary and not recreate vs loath and not fill vs. What vicious man is there in the world who the more he doth giue himselfe to vice is not the more thirsty after them Let not the Deuill deceaue thee my brother in saying I vvill now cloy and glut my selfe vvith vice for the more thou doest eat and drinke and bee merry although thou doe seeme to bee fully satisfied yet thou art not so but onely a vveary Saint Barnard vpon the Passion of our Lord sayth What dooth it meane that the sonne of God went out of this vvorld dead with thirst but onely that there is nothing in this world that can quench the thirst of our soule Anselmus sayth How is it possible O my good Iesus how is it possible that I should liue in the vvorld contented and fully satisfied seeing that thou diddest depart out of it hungry and thirsty S. Ierome vpon S. Luke saith All that the vvorld doth giue vs to quench our thirst withall is but vineger and all that hee giueth vs to mittigate our hunger is but gaule the which thinges being vvell prooued doe take away our life and not our thirst Robertus vpon Saint Iohn sayth That for the son of God to die vvith thirst is to let vs vnderstand that haue we neuer so many dignities let vs heap vp neuer so much riches and let vs proue neuer so many vices

for the sinner and the righteous for the vniust and that vvhich is euerlasting for that vvhich is transitory Our Lord in this place as it vvere iesting and mocking vs doth call all our workes cesternes which cannot hold water that is that wee are cesternes or pooles vvhich let out all vvaters because vve be not vvell glewed and fastened O how our Lord hath shamed vs in these words and embased vs in saying by the Prophet Ieremy that all our vvorkes are nothing but old broken cesternes and puddles wherein there is nothing commonly but reeds and duckeweed dirt mire stinking vvaer and venomous adders Our Lord doth compare vs vvith great reason vnto that vvhich hee dooth name and doth scorne and mocke vs fitly by it because the sinnes vvhich are in our soules are farre vvorser than those filthes which are found in standing puddels What is there in an old puddle that is not in my soule What are all my vvorkes but a little mire vvhose property is to trouble the water hold them fast vvhich enter into it O how vnhappie we be seeing wee sticke so fast in worldly things that wee cannot get out and so bemire our selues in vaine things that wee can neuer make our selues cleane insomuch that there escapeth no man vvhich is not either defiled with sinne or wet vvith infamie Our workes are also compared vnto duckweed in standing puddles vvhose propertie is to fill the vvater and giue it an euill sauour O wretched and vnhappy that I am seeing I doe no more good in the catholick church thā that weed doth in the water which is easily seene seeing I offend and hurt others with my euill example and that which is worst of all I possesse the roome of a good one Thou and I I and thou my brother wherein doe we serue God or wherein doe we benefite the church vnlesse it be in furthering the bad and persecuting the good and cherishing and pampering our bodies and in eating the bread of the little ones Doest not thou eat the bread of the little ones when as if a Moore or a Pagan had receiued so many fauors as thou hast at Gods hands he would haue serued him more than thou hast done and offended him much lesse What doth the duckweed serue for in pooles but to hide and succour frogges and in what doe I serue Christ in but because all kind of sinne should rest in my heart What sinne did euer knocke at my dore vnto which I haue not presently opened Woe be vnto me woe be vnto me what doe I say that I answered presently when sin called at my doore seeing that very oft before it doth call at my doore I goe vp and downe seeking it from house to house Our workes are also like vnto standing puddle whose property is to be troubled and thicke to looke into and very stinking to drinke When our Lord sayth by the Prophet Esaias Auferte malum cogitationum vestrarum ab oculis meis how should he not detest our workes seeing he saith that all that we doe thinke of doth stinke Anselmus sayth If we will haue God accept of that which wee doe it is necessary that all that bee cleane which wee thinke of for God doth not so much looke vnto that which vve be as vnto that vvhich vvee would bee if vve could O my soule O my heart what is in me that hath a good sauour and what is in thee vvhich doth not stinke Dooth not my body stinke with the euill vvorkes vvhich I doe my flesh vvith sloth my mouth with lies my life vvith couetousnesse and my heart vvith malice S. Barnard sayth According vnto the time vvhich I haue liued and according vnto the small profite vvhich I haue done I am partly weary of my life and partly afeard to die for if I behold my flesh it is now stinking with yeares and if I looke vnto my conditions they are also rusty with age All my workes are so vnpleasant and corrupt and my conditions so stinking that it is more tollerable to smell a dead carkasse with my nose than vnto thee O my God to smell this filthy heart of mine Our workes are also like vnto the frogges which are bred in puddles whose property is to make the water loathsome and offend our eares with their croaking S. Barnard vpon the Canticles sayth Looke how beautifull a thing it is to see a soule when shee is in the state of grace so deformed a thing it is to see her when she is darkened with sinne for in the one estate God is neuer satisfied in looking vpon her and in the other he will neuer hear her The properties of frogs are these they are euil fauoured to looke vpon loathsome to touch vnpleasant to heare and monstrous to eat of for if it be well marked they haue no scales like a fish nor feathers like a bird Origen talking of the frogs of Egypt sayth A frog and worse than a frog is that soule which in the fountain of his goodnesse doth not bath her selfe because we may well say of such a soule that she is euill fauoured in respect of her sinne loathsome in respect of her punishment and not to be suffered in respect of her infamie The quality of the frog is to croake night day it is the condition of a naughty man alwaies to complain because it is one of the infelicities which naughty mē endure in this life that they complaine of all things and liue discontented with thēselues It is also to be weighed that how well soeuer the stones of a poole bee ioined yet the water dooth woose betweene them vnlesse they bee well mortered together because that the propertie of the water is to moisten that which it toucheth and seeke alwaies where it may find a place to issue out What thinkest thou is the clay and morter with the which a holy soule is fastened together but only Gods holy grace Irenaeus in an Homily saith What dooth it auaile vs to haue in the poole of our soule the vertue of humility the goodnesse of patience the wealth of almes giuing and the perfection of abstinence if there want the clay and pitch of charity to keepe them togither S. Ambrose vpon Beati immaculati sayth Let vs not cast away our selues and grieue because our Lord wil not impart his graces vnto vs but because we know not how to keepe them when we haue thē because there is required greater vertue to keepe that which is gotten than to recouer that which was lost O what great reason our Lord hath to say and complaine of all the good turnes that he doth vs and of all the fauours which he doth bestow vpon vs for we cast them al into an old puddle where we haue nothing but the dirt of couetousnesse the frogges of vainglory the reeds and duckeweeds of hypocrisie and the tod-poole of lechery CHAP. IX How the sonne of God did not refuse to drinke gaule and