Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	word_n	work_n	wrinkle_n	40	3	11.8432	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00700	A godly and fruitful exposition on the twenty five psalme, the second of the penteniials [sic]. Seruing especially for the direction and comfort of all persons, who are either troubled in minde, diseased in bodie, or persecuted by the wicked. / by A. Symson, pastor of the church at Dalkeith in Scotland.	Simson, Archibald, 1564-1628.	1622 (1622)	STC 22565.5; ESTC S107781	90,612	198

albeit the doctrine of repentance be irksome and vnsauory to the flesh yet it is wholesome to the soule Naturall men esteeme this doctrine to be an enemie to them Simil. which would slay their corruptions and lusts Medicine which at first seemeth bitter afterward becommeth more comfortable so the doctrine which is salted with salt and hyssope is fitter for vs then that which is sweetned with hony for hony was neuer appointed to be vsed in the Lords sacrifices but salt omnis victima sale saliatur An obseruation of Cyrillus concerning hysop Cyrillus obserueth in the hyssope an hot operation whereby it sharpneth the grosse humors and purgeth the concretion of the priuitie so grace maketh vs feruent in the spirit Moreouer hysop purgeth the lungs phtiriasis rests The propertie of hysop Plin. lib. 20. cap. 4. nourisheth the natiue colour of the bodie killeth filth and vermine growing on man cureth the bites of serpents prouoketh appetite sharpneth the sight is enemie to feuers of which it is written Parua calens pectus purgans petrosa streatrix Ius sapidat pleurae congrua spargit aquam So grace is hot by charitie purging by contrition spitting forth by confession seasoning the body by temperance sauing the soule and inward parts by application of Christs blood which being drunken purgeth our plurisie and bloodie eyes The hysop of Christs blood a medicine for all our corruptiōs Then seeing all these diseases are in the soule of man are we not much beholden to God who hath made one salue to cure all our sores the blindnesse of our mind is remoued by the water of his blood the foule cor●uptions of our heart are euacuate and dissolued that we spit them forth our coldnes is warmed our fiery feuers and in flammations quenched our spirituall vigour colour is restored which we lost by sin Wash me and I shall be whiter then the snow What meant by washing He acknowledgeth that none in heauen or earth is able to purge him but God onely He hath that fountaine in his owne garden he will communicate the glorie of our redemption to none but to himselfe For by this washing is meant the washing of iustification and remission of sins that as creation belongeth onely to God so doth redemption by Christs blood Wo to them who leauing the waters of life go to any other to seek water out of these rottē cisterns Then seeing it is the proper work of God to wash vs let vs go to the lauer of baptisme that there we may be once washed and after daily pray that he may wash our feete by sanctification And I shall be whiter then the snow He perswadeth himselfe of a full purgation by Christs blood Though I were as blacke as the Moore yet shall I be white as snow Nothing can blot out our sinnes but this blood If we would wash our selues with snow waters our righteousnesse shall be as a menstruous garment Esa 64.6 What is all the righteousnesse of man but an abhomination before God Yea Christ himselfe if he had bin onely man could not haue bin able to satisfie the iustice of an insinite God he must be God himselfe and therefore it is called the blood of God But how shall we be whiter then snow I answer Act. 20. Obiect So●●● our estate is more perfect and surer by Christ then it was by nature in Adam forasmuch as we haue our perfection by Christ which cannot faile or alter and it is the perfection of God which belongeth to vs so that we stand not before God as men but as gods before God being couered with his perfect obedience who is our Redeemer blessed for euer So there is no cause why we should feare or despaire seeing we are cleansed perfectly if we beleeue be sanctified Let vs put on Christ whose garment is white as snow Mat. 17.2 And his Church is made white in him Who is this that commeth vp white 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 8.5 Apoc. 7.14 And the Bride hath white garments made white in the Lambes blood The proper office of the holy Spirit is to wash vs and purifie our conscience by Christs blood lest our filthinesse keepe vs back from accesse to God And this ye were saith the Apostle but ye are washed 1. Cor. 6.11 ye are sanctified ye are iustified in the name of the Lord Iesus and by the Spirit of our God And againe speaking of the Church that he may sanctifie her purging her by the washing of water by the word that he may make the Church glorious to himself not hauing spot or wrinkle Eph. 5.27 or any such thing but that she may be holy blamelesse So it is the onely worke of God to sanctifie his children make them clean Finally obserue that iustification and sanctification are vndeuided companions Doctr. Iustificati● and sanctification go together whomsoeuer the Lord washeth by the hysop of his Sonnes blood he also sanctifieth by his Spirit Studie therefore to get holinesse without which none shall see God Let holinesse to the Lord be written on your brests Exo. 28.36 Leuit. 20.7 Holinesse becometh the house of God Be holy Manystudy to attain to knowledg but not to sanctification as I am holy For what fellowship can the most holy God haue with vncleane and profane people This miserable age studieth to a●taine to knowledge but not to sanctification Let Atheists call you what they please studie you to puritie of life A true Christian will make more conscience of an idle word or filthy thought which wil arise in their hearts Nota. and will correct it more sharply then those lend miscreants will do for adultery and the worst actions they commit Verse 8. Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce HAuing craued before remission of sins now he beggeth the fruite which followes vpon the same that is ioy and gladnes which is one of the fruits of the kingdome of God and marks of Gods children Ioy proceedeth of sorrow This ioy which he suiteth must of necessitie presuppose a sorrow which he had for his sinne For as repentance can neuer want sorrow no more can remission want ioy So that ioy springeth out of the bitter roote of sorrow And the greater sorrow we haue the greater shall our ioy be The deeper thy griefe be the higher shall thy comfort be He doubleth ioy and gladnesse both of soule and bodie he will not be contented with some one or two consolations but wil haue them to be multiplied that as his tribulations did increase so his comforts in Christ Iesus might be enlargad Of all men a Christian hath most cause to reioyce As a Christian is the most sorowfull man in the world so there is none more glad then he For the cause of his ioy is greatest in respect his misery was greatest his deliuery greatest therefore his

●nd Apostles And it is no maruell though ●t this time in the triall of the Church Nota. ma●y be found to be but men God is not to be blamed he is pure when he trieth And seeing triall is prophecied to be not onely the Church of Philadelphia Reu. 3.10 1. Pet. 1.7 but also in all the earth which is called the houre of tentation or a time of fiery triall either by heresies schismes or defection from the ●ruth of God or by bloodie persecutions of Gods Saints and his Church as all Europe hath experience this day what shall we do but keepe Gods word Nota. possesse our soules in patience suffering the reproches calumnies cruell dealings yea all that the diuell and his children can do to vs. If we be tried by fire let vs be found gold if by water let vs abide in the Arke and in the Apostles boate let vs be found sure builders vpon the foundation which the Apostles laid euen Christ 1. Pet. 2. if by the aire and winds let vs be as wheate and not chaffe If finally by the earth and earthly allurements let vs be foūd to haue our conuersatiō aboue the time of trial is come already We learne also out of this that in all our trials whether inward in our conscience or externall in our bodies yea though our bodies were giuen to the beasts and foules of heauen In all our trials externall or internall God is pure yet God is pure and without fault In the best of vs all there is cause why we should be tried Verse 5. Behold I was borne in iniquitie and in sin hath my mother conceiued me THis is the fourth reason by which he would moue God to forgiue him That our nature from the very originall is corrupted from the seminarie and fountain of our conception For from our mothers wombe we bring nothing but sinne And surely we cannot throughly acknowledge our sins vnlesse we condemne our whole naturall powers and faculties of vncleannesse So the knowledge of this one sinne bringeth him to the examination of his whole life Actuall sins are as streames which proceed from original sin which is the fountaine till he find nothing in himselfe but sin For if the fountaine be poisoned what will the streames be that flow from it If we would looke backe to our originall sin we might haue cause the more to lament our actual sins as poisonable streames flowing from such a fountaine So soone therefore as our conscience accuseth vs of any one sin we should call to remembrance the whole course of our life Let the remembrāce of one sin put vs in mind of all the sins we haue committed Simil. that it hath bin nothing else but a continuall sinning against God that thus the last putting vs in mind of the first we may not be content to repent and aske pardon for one but for all A sick man hauing obtained health doth remember how long be was sicke whereby for the present he both considereth his own frailtie and Gods mercie in deliuering him as also encourageth and inanimateth him in time to come by remembrance of former mercies obtained Happie were we if we would begin to remember our miseries and Gods mercies Lorinus the Iesuite to ecce addeth enim which he confesseth is not in the Hebrew veritie and that Saint Ierome hath forgot it yet maintaineth that it is rightly put in to giue force to the words of his sin See the Sophist who granteth the Scriptures and yet would empaire their credit as though Gods Spirit were not wise enough and the sense could not hold without enim The like do they in these words Hoe est corpus meum they adde enim and say Hoc est enim which is not in the Scriptures and were altogether vngrammaticall In a word they alter and change the Scriptures as they please bringing in their enim as a particle of reason which carieth with it no reason Ye see then what the miserable corruption of our nature is so soone as we take life Man no soouer beginneth to liue but he beginneth to sinne Gen. 6.5 we begin to sin An infant of one day is not cleane before God The masse whereof we be formed is filthy and sinfull and so much the more filthy seeing it is possessed with a soule vncleane and polluted The cogitation of mans heart is only euill continually God knoweth our mold Psa 103.14 We erre frō the womb And albeit mariage be a bed vndefiled Heb. 13.4 by reason of the institution yet the concupiscence and lust polluteth the ordinance which is most holy Children haue of iginall sin Then children are not free of original sin for then why should they be baptized and why should they die as many do daily But it may seeme wonderfull strange Obiect that ch●ldren who can neither doe thinke or speake euill should be culpable I answer by another question what is the reason that a yong fox new whelped Solut. Simil. doth not slay a lamb is it not because it lacketh strength and is not come to that maturitie to execute their inclination which is naturally cruell So are infants naturally inclined to sin and therefore so soone as they can think any thing speake or do any thing it is euill as daily experience teacheth vs. Parents should take care to amend by good education that which is deficient in their children by nature Simil. Originall sin is sin And therefore it becometh Christian parents to take paines to amend that which is deficient and imperfect by nature in their children by art instruction and correction That as wilde beasts are tamed by the industrie of men and barren grounds haue become fruitfull by labouring and manuring so euil natures may be corrected by good education Ye see also out of this that originall sin is sin and offensiue to the law of God and the roote of all others that the most secret thought of our heart is sufficient to condemne vs if God would deale extreamely Which impugneth that diuellish and erronious doctrine of some who think that the first intentions and thoughts are veniall if consent come not with them Our Lord saieth that whosoeuer seeth a woman and lusteth after her committeth adulterie Mat. 5 28. and is as culpable before God as if he had sinned with her But that concludeth not that the motion is not sinfull to which such a wicked consent is added the greater sin cannot excuse the lesser Therefore we must go with Elizeus to the countaine and cast in salt in those rotten and stinking waters 2 Kin. 2.20 that they being purified all the streames flowing therefrom may be also cured This parentall sin hereditarie radicall the leuen of the primitiue corruption the law of the members naturall and generall to all mankind Nota. cannot be taken away but by the conception and natiuitie of Christ But here ariseth a question how