Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	aaron_n	altar_n	tabernacle_n	186	3	10.1173	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68172	The parliament of Chryste auouching and declaring the enacted and receaued trueth of the presence of his bodie and bloode in the blessed Sacrament, and of other articles concerning the same, impugned in a wicked sermon by M. Iuell, collected and seth-furth by Thomas Heskyns Doctour of dyuinitie. Wherein the reader shall fynde all the scripturs co[m]monlie alleaged oute of the newe Testament, touching the B. Sacrament, and some of the olde Testament, plainlie and truely expownded by a nombre of holie learned fathers and doctors.	Heskyns, Thomas.	1566 (1566)	STC 13250; ESTC S119699	1,133,151	826

the blessed Sacrament Wherin they ouerthrowe the Satanicall doctrine of Luther who The preparacion that we are commaunded to make for the receipt of the B. Sacr. and the daunger of vnworthie receauing argueth the real presēce wolde haue no examinacion no consession no preparaciō Again they all vnderstand S. Paule to haue spoken of the bodie and bloode of Chryste in this processe Wherfore the heresie of the Proclamer and of the rest of the Sacramentaries whiche they wolde fain grif here vpon S. Paules woordes ys plucked vppe by the rootes for soche wicked plantes maie not growe vpon soche godlie stockes And as touching this matter of the presence of Chrystes bodie if rher were not so plain testimony for yt in S. Paule and the holie writers as ther ys yet the holie and great preparacion that they exhort vs to and the heauie sentence of euerlastinge drmnacion thretened vnto vs for lacke of the same preparaciō if we wolde not shutte vppe the eies of our vnderstandinge wolde cause vs easelie to perceaue a moche greater matter to be in the Sacrmēt thē a poour peice of bread ād a poour bare cuppe of wine Who euer hearde or redd soch spirituall and heauenlie preparaciō for the recept of a simple earthlie and as they themselues tearm yt vnholie peice of bread Whoeuer readd soche preparaciō commaunded for the eatinge of a bare sign or figure Whoeuer readde damnacion appointed for lacke of preparacion to the receipt of anie figure Let all the volumme of the olde testamēt wher all thinges were doen in figures be searched and ye shall neuer finde either soche preparacion or soche pain inflicted for vnsemelie receauing of anie soche figure Vieue the three principall figures as Manna the Paschall lambe and the Exod. 16. shewe bread and see what preparacion ys ther commaunded what pain to the euell receauers ys ther inflicted As for Manna the seconde booke of Moyses declareth that although yt were so miraculouse a figure and that in manie respectes as before ys declared yet ther was no other preparacion required of the people but onelie that they shoulde gett Baskettes and gather yt The pain also inflicted for the abuse of yt as the thinge yt self was temporall so was yt They were commaunded that they shoulde not kepe yt vntill the next daie except yt were the Sabboth daie yet some of them kept yt and therfore they were punished For yt putrified and waxed full of woormes Exod. 12. The Paschall lambe although yt were so liuelie a figure of Chryste yt had no other preparacion But this Of this maner saieth God shall ye eate yt with yowr loines girded and yowr shooes on yowr feet and yowr staues in yowr handes And ye shall eate yt in haste This preparacion was but ciuill and worldlie here ys no spirituall preparacion commaunded here ys no clensinge of the conscience required The Shewe bread also had none other preparacion but that the preistes might when newe were putt vpon the aultar take the olde and eate them Pain for the abuse of them we read none Perchaunce ye will saie that in the offringes of sacrifices and in soche as did take parte of the Sacrifices ther was required a preparacion Trueth yt ys what doeth that helpe the cause of the Sacramentaries who denie the Sacrament to be a sacrifice well yet for that the catholique faith teacheth yt to be the chrystian Sacrifice we will accept the facrifices of the olde lawe as beinge figures of the sacrifice of the newe lawe and the preparacions ther as figures of preparacions in this lawe In the olde lawe in dede we finde preparacion commaunded both for the preistes that did offre soche sacrifice and for them also whiche were partakers of those sacrifices For the preistes Exod. 30. we read this commaundement geuen to Moyses Facies labium aeneum cum basi sua ad lauandum ponesue illud inter Tabernaculum testimonii altarè missa aqua lauabunt in ea Aaron filii eius manus suas pedes quando ingressuri sunt tabernaculum testimonii quando accessuri sunt ad altare vt offerant in eo thymiama Domino ne forte moriantur Thowe shalt make a lauer of brasse and his foote also of brasse to wash with all and shalt putt yt betwen the tabernacle of wittnesse and the aultar and putte water ther in For Aaron and his sonnes shall washe their handes and ther feet ther in euen when they go into the tabernacle of wittnesse or when they go vnto the aultar to ministre and to burne the Lordes offringe they shall washe them selues with water leest they die And again we finde thus ordeined of God Omnis homo qui accesserit de stripè Leuit. 22. vestra ad ea quae consecrata sunt quae obtulerunt filii Israël Domino in quo est immunditia peribit coram Domino Whosoeuer he be of all yower seed that goeth to the holie thinges whiche the children of Israell halowe vnto the Lorde hauinge his vncleannesse vpon him he shall perish Here we sinde a preparacion and a pain also inflicted to them that omitted so to prepare them selues But what were all these preparacions They were as S. Paule termeth worldlie holinesse wasshinges and iustifienges of the flesh whiche clensed not the cōscience In the time of the lawe saieth S. Paule were offred giftes and sacrifices that Hebr. 9. coulde not make the ministre perfect as perteining to the conscience with onelie meates and drinkes and diuerse wasshinges and iustifienges of the flessh whiche were ordeined vntill the time of reformacion For as ther sacrifices that were then offred did not take awaie sinnes and sanctifie the conscience For yt ys vupossible saieth S. Paule with the bloode of goates and calues sinnes to be taken awaie but onelie sanctified men and purified men as touching the purifienge of the flessh as he again saieth no more did those preparacions touche the conscience but onelie were doē for an outwarde cleannesse For reason will geue that that thing that the preparaciō ys doen for should be of more force value and vertue then the preparacion in yt self yf then the sacrifices them selues purified not the consciences of men moche lesse the preparacion The pain also that was inflicted to soche as omitted this preparacion what was yt yt was but deathe tēporall whiche hath no comparison with death eternall Nowe the preparacion required before the offring of the sacrifice of our Lorde and before the partaking of the same in the newe Testament ys an exacte and a pure pourging and cleansinge of our consciences And our pain for our presumption to receaue this sacrifice without due preparacion ys not as yowe hearde deathe temporall but euen soche as Chrysostome and Theodorete saie as they suffre whiche crucified Chryste whiche ys death euerlastinge Nowe as our preparacion whiche consisteth in pourging and clensing of our consciences farre surmounteth the wasshing of the

the children of Israell were in Raphadim wher was no water the people thirsted and therupon murmured against Moyses and saied Exod. 17 Num. 20. Why hauest thowe brought vs oute of Egypt to kill vs and our children and our cattell with thyrst And Moyses and Aaron at the commaundement of God gathering the people together Moyses tooke the rodde wher with he smote the riuer in Egypt and the redd Sea and smott the rocke twice and the water came oute of the rocke abundantly and the multitude dranke and their beastes also And this was a miraculouse worke of God and a great benefitt to the Iewes Dauid the Prophet enombreth yt so among other the benefittes of God doen for hys people saing Interrupit petram in eremo adaquauit eos velut in abysso multa Psalm 77. Et eduxit aquam de petra eduxit tanquam flumina aquas He claue the harde rocke in the wildernes and gaue them drinke therof as yt had ben oute of the great deapth he brought waters oute of the stonie rocke so that yt gushed oute like the riuers Nowe these foure thinges conteined in sainct Paules sentence being opened and knowen what they be and howe they were miraculously wrought for the commoditie and benefitt of the children of Israell and wherfor sainct Paule did enombre them the letter of the saied sentence maye be perceaued THE SECONDE CHAPITER SHEWETH what these foure thinges doen in the olde lawe did figure in the newe lawe AS these foure thinges before rehersed were verilie doen in the olde lawe So are they figurs of thinges verily doe in the newe lawe The figure must be like the thing figured in some poincts but not in all Neither must yt be in all poinctes vnlike For then yt can not be a sigure as Chrysostom saieth Neque omnino alienum oportet esse typum à veritate Alioqui non esset typus Neque omnino adaequari veritati quia alioqui ipsa veritas foret sed oportet manere in suo modo neque comprehendere Homilia indictū Apost Nolo vos ignor omnem veritatem neque omni veritate destitui Nam si totum contingat iterum ipsa est veritas Si autem à toto destituatur nulla sit similitudo consequenter non potest esse figura Neither must the figure altogeter be vnlike or not agreable to the trueth or ells yt should not be a figure Neither maie yt altogether be like vnto the trueth for then yt shoulde be the trueth yt self But yt must abide in his own maner and neither in all thinges aunswer the trueth neither in all things be A figure what a thīg yt must be vnlike the trueth For yf it aunswer al yt ys again the trueth yt self but yf yt be destitute of al ād ther be no similitude of cōsequēce yt cā not be a figure In seking therfore of what thinges in the newe Testament these thinges be the figures yt shall be necessary to obserue with what thinges they will most aptlie agree in similitude and yet not in all partes This shall be the better doen if we first laie before vs soche thinges as be in the figure And for somoche as sainct Paule in the rehersall of these figures maketh first mencion of the clowde saing that all our Fathers were vnder the clowde we also shall first speake of that As touching the whiche I wish that yowe call to yowr remembrāce that Commodities of the Clowde that was spoken in the last chapter yt was ther declared that the clowd was a leader of the people in their iourney so that they wandred not in vncertē waies but folowing the clowde they walked the right waie euen both in their flight oute of Egypt and also in the wildernesse Yt also defended them from the tyrannie of Pharao and his host standing betwixt them and their enemies so that their enemies might not come to them to hurte them A clowde also defendeth from the violent heat of the sunne and mitigateth the rage of the same moch also refresheth the laboring man with the shadow of yt A clowde also geueth dewes ād rain to moyst the earth wherby the goodlie and pleasant fruites of the earth are brought furth These being the properties let vs searche to what thing they maie be most aptlie applied vnto in the newe Testament Among all to no one thing maie they better agree than to the holie Gost as a learned writer saieth expownding this place of sainct Paule Quod enim illis nubes protegens conducens ac refrigerans id nobis Spiritus sanctus actionum nostrarum Dux protector libidinumue moderator extinctor That that the clowde defending conducting and refreshing was vnto them that vnto vs ys the holie Gost the guide and protectour of our doinges and the temperer and extinguisher The clowd applied to the holie Gost as the sigure to the thing sigured of our vnlaufull lustes By the clowde the children of Israell were ledde in their waie oute of Egypt through the wildernes to the land of promisse By the holie Gost we are guided oute of the seruitude of the Deuell and sinne through the desert of this worlde and life to the land of euerlasting blesse By the clowde they were defended from the Egyptians By the holie gost we are preserued and defended from the armie of sinnes and wickednesse Vnder the clowde they rested refreshed and comforted them selues after their labours and trauaills in ther iourney and otherwise in battaill vnder the holie Gost after we haue somwhat trauailed in the iourney of this life and after conflictes and battaills had against the assaultes of the great Pharao the Deuell the tentacions of sinnes we rest and be refresshed and comforted by his grace and made strong by his blessed helpe to trauaill again and fight a newe fight Oute of the clowde cometh swete and pleasant dewes and goodlie shoures of rain wherby the earht ys moisted and made lustie to bring furth good fruicts From the holie Gost cometh the swete and pleasaunt dewes of grace and goodly shoures of godlie inspiracion wherby man ys made lustie to bring furth good and godlie workes and vertueouse exercises to the glorie of God and good example of his neighbour The clowd defendeth frō the heat of the Sūne ād mitigateth the raige of the same The holie Gost defendeth from the heat of filthie concupiscence and lust and mitigateth the raig of them In this cōparison then yt maie be perceaued howe aptlie the one answereth the other so that we maie very well call the cloude the figure of the holie Gost of the whiche yet more shall be saied wherbie the matter shall more clerely appeare to the reader hereafter The seconde benefitt that S. Paule reherseth ys that the fathers did passe Tract 45. in Joan. through the redde sea The redde Sea as S. Augustine declareth signifieth Baptisme Mare rubrum signficat baptismum Moyses ductor per