Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	feast_n	great_a	tabernacle_n	3,702	5	10.4537	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75616	Armilla catechetica. A chain of principles; or, An orderly concatenation of theological aphorismes and exercitations; wherein, the chief heads of Christian religion are asserted and improved: by John Arrowsmith, D.D. late master both of St Johns and Trinity-Colledge successively, and Regius professor of Divinity in the University of Cambridge. Published since his death according to his own manuscript allowed by himself in his life time under his own hand.	Arrowsmith, John, 1602-1659.	1659 (1659)	Wing A3772; Thomason E1007_1; ESTC R207935	193,137	525

you of what is written in the hundred fourty and sixth Psalm Happy is he that Psal 146. 5. hath the God of Jacob for his help whose hope is in the Lord his God EXERCITATION 4. Exerc. 4. The first Inference grounded upon Isaiah 55. 1 2. by way of invitation backed with three encouragements to accept it viz. The fulness of that soul-satisfaction which God giveth the universality of its tender and the freeness of its communication The second by way of expostulation and that both with worldlings and saints A conclusion by way of soliloquy § 1. IN the synagogues of old upon the eighth day of the Feast of Tabernacles called by the Jews Hosanna Rabbah the great Hosanna and by the Evangelist The last day the great day of Jos 7. 37. vid. Ludov. de Dieu in loc the feast four portions of Scripture were wont to be read viz. The close of the fifth book of Moses called Deuteronomy the last words of the Prophet Malachy the beginning of Joshua and that passage concerning Solomons rising up from his knees after his prayer and blessing the people with a loud voice in the eighth chapter of the first book of Kings Then did Jesus who was the end of the Law and the Prophets the true Joshua and Solomon stand up saying If any man thirst let him John 7. 38. come unto me and drink He that beleeveth on me as the scripture hath said out of his belly shall flow rivers of living water But why did he then speak of waters Tremellius giveth this account of that out Annot. in loc of the Talmud The Jews saith he upon that day used with much solemnity and joy to fetch water from the river Siloah to the Temple where being delivered to the Priests it was by them poured upon the altar the people in the mean time singing out of Isaiah With joy shall ye draw water out of the wells Isa 12 3. of salvation Our Saviour therefore to take them off from this needless if not superstitious practise telleth them of other and better waters which they were to have of him according to what he had elsewhere said by the ministery of the same Prophet in these most emphatical words Ho every one Isa 55. 1 2. that thirsteth come ye to the waters and he that hath no money Come ye buy and eat yea Come buy wine and milk without money and without price Wherefore do ye spend money for that which is not bread and your labour for that which satisfieth not Words that besides an intimation of the forementioned truths concerning the creatures inability and the sufficiency of God in Christ to satisfie souls clearly hold forth a double improvement thereof one by way of invitation the other by way of expostulation § 2. The Invitation is set on with vehemence and importunity Ho come but as not content with that he doubleth it yea Come ye and tripleth it yea Come Not Come and look on or Come and cheapen but Come and buy buy and eat They may be rationally said to Come who frequent the Ordinances wherein Christ is usually to be found They to buy who part with somewhat are at some cost and pains in pursuit of him They to eat who feed on him by a lively faith Careless wretches will not so much as vouchsafe to Come by reason of their oxen or farms or some other impediment the Lord must have them excused Formal professours Come indeed but refuse to Buy will lay out no serious endeavours in searching the Scriptures and their own deceitfull hearts but are merely superficial in such undertakings Temporary beleevers whose hearts are really though not savingly wrought upon seem to have bought yet do not eat for want of that spirit of faith which ingrafts men into Christ and makes them as truly one with him as the body is with the meat it feeds upon Want we encouragements to accept of this invitation The place it self presents us with three § 3. One from the fulness of that satisfaction which is here tendered under the metaphors of water wine milk and bread the last whereof is implied partly in those terms of opposition For that which is not bread as if he had said ye might have had that of me which is bread indeed partly in the verb Eat which cannot so properly be applied to any commodity here mentioned water wine and milk being liquids as to bread Now there is somewhat in Christ to answer each of these His flesh is bread his bloud is wine his John 6. 51. Matth. 26. 28 29. John 7. 38 39. 1 Pet. 2. 2. Spirit is waters his doctrine is milk But because I conceive the Holy Ghost in this place doth not so much intend a parallel of these as a declaration of that sufficiency which is to be found in Christ and his benefits for saving to the utmost of all those that shall come unto God by him I shall onely pitch upon that consideration and by adding unto this a like place in the Revelation briefly demonstrate from them both how all-sufficient a Saviour he is This in Isaiah holds forth somewhat proper to every sort of true beleevers Milk for babes water for such Vinum Lac senum as are young and hot wine for the aged bread for all The other is that of Christ to the Angel of the Church of Laodicea I counsel thee to buy of me gold Rev. 3. 18. tried in the fire that thou maist be rich and white raiment that thou maist be clothed and that the shame of thy nakedness do not appear and anoint thine eyes with eye-salve that thou maist see where he commends his gold for such as is tried in the fire his raiment for such as will take away shame and his eye-salve for a special vertue to make the blinde see Take them together and there is in them enough to supply our principal defects viz. unbelief in the heart for which there is here gold tried in the fire whereby we may probably understand the grace of faith concerning which we read in Peter That the tryal of your faith 1 Pet. 1. 7. being much more pretious then of gold that perisheth though it be tried with fire might be found unto praise And unholiness in the life for which there is the white raiment if by it we understand inherent righteousness according to that in the Apocalypse To her was granted that she Rev. 19. 8. should be arraied in fine linen clean and white for the fine linen is the righteousness of the saints Lastly Ignorance in the minde for which there is his Eye-salve to remove it according to the Apostles prayer for his Ephesians that God would give them the spirit of wisdome Ephes 1. 17 18. and revelation the eyes of their understanding being enlightned c. § 4. A second encouragement is from the universality of this offer Ho every one that thirsteth come so