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	wrought_v	121	3	7.6148	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64647	The great necessity of unity and peace among all Protestants, and the bloody principles of the papists made manifest by the most eminently pious and learned Bishop Usher ...	Ussher, James, 1581-1656.	1688 (1688)	Wing U178; ESTC R23183	27,278	20

seeing we have faith and the quickening Spirit of Christ before we come thither To this I answer that the Spirit is received in divers measures and faith bestowed upon us in different degrees by reason whereof our conjunction with Christ may every day be made straiter and the hold which we take of him firmer To receive the Spirit not by measure Joh. 3. 34. is the priviledge of our Head we that receive out of his fulness Joh. 1. 16. have not our portion of grace delivered unto us all at once but must daily look for supply of the Spirit of Jesus Christ. Phil. 1. 19. So also while we are in this word the righteousness of God is revealed unto us from faith to faith Rom. 1. 17. that is from one degree and measure of it to another and consequently we must still labour to perfect that which is lacking in our faith 1 Thes. 3. 10. and evermore pray with the Apostles Lord increase our faith Luke 17. 5. As we have therefore received Christ Jesus the Lord so must we walk in him rooted and built up in him and stablished in the faith Colos. 2. 6 7. that we may grow up into him in all things which is the Head. Ephes. 4 4. 1. And to this end God hath ordained publick officers in his Church for the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ till we all come in the unity of the faith and of the knowledge of the Son of God unto a persect man unto the measure of the stature of the fulness of Christ Eph. 4. 12 13. and hath accordingly made them able Ministers of the Spirit that quickeneth 1 Cor. 3. 6. and Ministers by whom we should helieve even as the Lord shall give to every man 1 Cor. 3. 5. When we have therefore received the Spirit and Faith and so spiritual life by their ministery we are not there to rest but as new born babes we must desire the sincere milk of the Word that we may grow thereby 1 Pet. 2. 2. and as grown men too we must desire to be fed at the Lords Table that by the strength of that spiritual repast we may be inabled to do the Lords work and may continually be nourished up thereby in the life of grace unto the life of glory Neither must we here with a fleshly eye look upon the meanness of the outward elements and have this faithless thought in our hearts that there is no likelihood a bit of bread and a draught of wine should be able to produce such heavenly effects as these For so we should prove our selves to be no wiser than Naaman the Syrian was who having received direction from the man of God that he should wash in Jordan seven times to be cleansed of his Leprosie 2 Kings 5. 12. 13. replied with indignation Are not Abana and Pharpar rivers of Damascus better than all the waters of Israel May I not wash in them and be clean But as his servants did soberly advise him then If the Prophet had bid the do some great thing wouldest thou not have done it How much rather then when he saith to thee Wash and be clean So give me leave to say unto you now If the Lord had commanded us to do some great thing for the artaining of so high a good should not we willingly have done it How much rather then when he biddeth us to eat the bread and drink the wine that he hath provided for us at his own Table that by his blessing thereupon we may grow in grace and be preserved both in body and soul unto everlasting life True it is indeed these outward creatures have no natural power in them to effect so great a work as this is no more than the water of Jordan had to recover the Leper but the work wrought by these means is supernatural and God hath been pleased in the dispensation both of the Word and of the Sacraments so to ordain it that these heavenly treasures should be presented unto us in earthen vessels that the excellency of the power might be of God. 2 Cor 4. 7. As therefore in the preaching of the Gospel the Minister doth not dare verba and beat the air with a fruitless sound but the words that he speaketh unto us are Spirit and life God being pleased by the foolishness of preaching to save them that believe so likewise in the administration of the Lords Supper he doth not feed us with bare bread and wine but if we have the life of faith in us for still we must remember that this Table is provided not for the dead but for the living and come worthily the Cup of blessing which he blesseth 1 Cor. 10. 16. will be unto us the communion of the blood of Christ and the bread which he breaketh the communion of the body of Christ of which precious body and blood we being really made partakers that is in truth and indeed and not in imagination only altho' in a spiritual and not a corporal manner the Lord doth grant us according to the riches of his glory to be strengthened with might by his Spirit in the inner man that we may be filled with ad the fulness of God. Eph. 3. 16 19. For the Sacraments as well as the Word be a part of that ministration of the Spirit which is committed to the Ministers of the New Testament 2 Cor. 36 8. forasmuch as by one Spirit as before we have heard from the Apostle we have been all baptized into one body and have been all made to drink into one Spirit 1 Cor. 12 13. And thus have I finished the first part of my task my Congregatio homogeneorum as I call it the knitting together of those that appertain to the same body both with their fellow-members and with their Head which is the thing laid down in the express words of my Text. It remaineth now that I proceed to the Apostles application hereof unto the argument he hath in hand which is Segregatio heterogeneorum a dissevering of those that be not of the same communion that the faithful may not partake with Idolaters by countenancing or any way joyning with them in their ungodly courses For that this is the main scope at which St. Paul aimeth in his treating here of the Sacrament is evident both by that which goeth before in v. 19. Wherefore my deatly beloved flee from Idolatry and that which followeth in the 21. Ye cannot drink the Cup of the Lord and the cup of Devils ye cannot be partakers of the Lords Table and of the Table of Devils Whereby we may collect thus much that as the Lords Suprer is a seal of our conjunction one with another and with Christ our Head so is it an evidence of our dis-junction from Idolaters binding us to disavow all communion with them in their false worship And indeed the one must necessarily follow upon the other considering

we think that they were all so senseless as to imagin that the Calf which they knew was not at all in rerum natura and had no Being at that time when they came out of Egypt should yet be that God which brought them up out of the land of Egypt Exod. 32. 4. And for the Heathen did the Romans and Grecians when they dedicated in several places an hundred Images for example to the honour of Jupiter the King of all their Gods think that thereby they had made an hundred Jupiters or when their blocks were so old that they had need to have new placed in their stead did they think by this change of their Images that they made change also of their Gods without question they must so have thought if they did take the very Images themselves to be Gods And yet the Prophet bids us consider diligently and we shall find that the Heathen Nations did not change their Gods Jer. 2. 10 11. Nay what do we meet with more usually in the writings of the Fathers than these answers of the Heathens for themselves We Worship the Gods by the Images We fear not them but those to whose Image they are made and to whose names they are consecrated I do not worship that stone nor that Image which is without sense I neither worship the Image nor a spirit in it but by the Bodily Portaiture I do behold the sign of that thing which I ought to worship But admit they did not account the Image it self to be God will the Papist further say yet were those images set up to represent either things that had no being or Devils or false Gods and in that respect were Idols whereas we erect Images only to the honour of the true God and his servants the Saints and Angels To this I might oppose that answer of the Heathen to the Christians We do not worship evil spirits Such as you call Angels those do we also worship the powers of the great God and the Ministers of the great God And put them in mind of St. Augustines reply I would you did worship them you should easily learn of them not to worship them But I will grant unto them that many of the Idolatrous Jews and Heathens Images were such as they say they were yet I deny that all of them were such and confidently do avouch that Idolatry is committed by yielding Adoration to an Image of the true God himself For proof whereof omitting the Idols of Micha Judg. 17. 3 13. and Jeroboam 2 Kings 10. 16. 29 31. which were erected to the memory of Jehovah the God of Israel as also the Athenians superstitious Worship of the Unknown God Act. 17. 23. if as the common use of Idolaters was they added an Image to their Altar I will content my self with these two places of Scripture the one whereof concerneth the Jews the other the Heathen That which toucheth the Heathen is in the first Chapter of the Epistle to the Romans where the Apostle having said that God had shewed unto them that which might be known of him and that the invisible things of him that is his eternal Power and Godhead was manifested unto them by the Creation of the World and the contemplation of the Creatures he addeth presently that God was sorely displeased with them and therefore gave them up unto vile affections because they changed the glory of that uncorruptible God into an Image made like to corruptible Men and to Birds and Four-footed Beasts and creeping Things Whereby it is evident that the Idolatry condemned in the wisest of the Heathen was the adoring of the invisible God whom they acknowledged to be the Creator of all things in visible Images fashioned to the similitude of Men and Beasts The other place of Scripture is the 4 of Deuteronomy where Moses useth this speech unto the Children of Israel The Lord speak unto you out of the midst of the fire yee heard the voice of the Words but saw no similitude only ye heard a voice verse 12. And what doth he infer upon this Take ye therefore good heed unto your selves saith he in the 15. verse for ye saw no manner of similitude on the day that the Lord speak unto you in Horeb out of the midst of the fire Lest ye corrupt your selves and make you a graven Image the similitude of any figure the likeness of Male or Female the likeness of any Beast that is on the Earth the likeness of any winged Fowl that flieth in the Air the likeness of any thing that creepeth on the ground the likeness of any Fish that is in the Waters beneath the Earth Where we may observe first that God in the delivery of the Law did purposely use a voice only because that such a creature as that was not to be expressed by visible lineaments as if that voice should have said unto the Painter as Eccho fayned to doe it the Poet. Vane quid affectas faciem mihi ponete pictor Si mihi vis similem pingere pinge sonum Secondly that when he uttered the words of the second Commandement in mount Sinai and forbad the making of the likeness of any thing that is in Heaven above or in the Earth beneath or in the Waters under the Earth he did at that time forbear to shew himself in any visible shape either of man or woman either of beast in the earth fowl in the air or fish in the waters beneath the earth to the end it might be the better made known that it was his pleasure not to be adored at all in any such forms and that the worshiping of Images not only as they have reference to the creatures whom they do immediatly represent or to false gods but also as they have relation to himself the true God who was then speaking unto them in the Mount did come within the compass of the Idolatry which was condemned in that Commandment In vain therefore do the Romanists go about to perswade us that their Images be no Idols and as vainly also do they spend time in curiously distinguishing the several degrees of worship the highest point whereof which they call Latreia and acknowledg to be due only unto God they would be loth we should think that they did communicate to any of their Images But here we are to understand first of all that Idolatry may be committed by giving not the highest only but also the lowest degree of religious adoration unto Images and therefore in the words of the Commandment the very bowing down unto them which is one of the meanest degrees of worship is expresly forbidden Secondly that it is the received doctrine of Popish Divines that the Image should be honoured with the same worship wherewith that thing is worshipped whose Image it is and therefore what adoration is due to Christ and the Trinity the same by this ground they are to give unto their Images Thirdly that in the Roman Pontifical published by