Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	work_n	worthy_a	wrought_v	15	3	7.9526	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06447	The sinners guyde A vvorke contayning the whole regiment of a Christian life, deuided into two bookes: vvherein sinners are reclaimed from the by-path of vice and destruction, and brought vnto the high-way of euerlasting happinesse. Compiled in the Spanish tongue, by the learned and reuerend diuine, F. Lewes of Granada. Since translated into Latine, Italian, and French. And nowe perused, and digested into English, by Francis Meres, Maister of Artes, and student in diuinitie.; Guía de pecadores. English	Luis, de Granada, 1504-1588.; Meres, Francis, 1565-1647.	1598 (1598)	STC 16918; ESTC S108893	472,071	572

one as the other the Lord sheweth when he sayth that his yoke is easie and his burthen light For when he calleth it his yoke he signifieth the heauines which is in the way of the Lord but when he calleth it easie he intimateth facilitie which is in respect of the grace that is giuen But if thou shalt demaund of me how both it can be a yoke and easie and light seeing that it is of the nature of a yoke to be heauy I aunswer that the reason of it is this because the Lord maketh it easie and light as he promiseth by his Prophet And I will bee to them as hee that taketh of the yoke from theyr iawes What maruell is it then if the yoke be light seeing the Lord supporteth easeth as it were carrieth it himselfe If the bush burned was not consumed because the Lord was in it what maruell is it that it is a burthen and also light if the same Lord be in it who helpeth vs to carry it Wilt thou that I shall show thee as well the one as the other in one and the selfe same person heare what the Apostle sayth We are afflicted on euery side yet are we not in distresse in pouertie but not ouer-come of pouertie We are persecuted but not forsaken cast downe but we perrish not Behold here on the one side trouble and distresse and on the other side comfort and consolation which the Lord giueth in them The same thing also the Prophet Esay insinuateth when he sayth They that waite vpon the Lorde shall renue theyr strength they shall lift vp the wings as the Eagles they shall runne and not be wearie and they shall walke and not faint Doost thou not see that the yoke is here made light through grace Doost thou not see here that the strength of the flesh is changed into the strength of the spirit Or that I may speake better the strength of man into the strength of God Doost thou not see how the holy Prophet doth not conceale eyther the trouble or the ease Therefore thou hast not my brother any cause for which thou shouldest shrinke from this way albeit it be rough and difficult seeing that there be so many and so great meanes which make it plaine and easie ¶ All the precedent matters are proued by examples to be true BVT if all those things which hetherto we haue spoken can not conquer and breake open thy hard and obdu●●● hart and thine incredulitie be like that of Saint Thomas who would not beleeue vnlesse he first saw and touched yet I will vndergoe this labour that at the length I may satisfie thee For I will not grutch to take any paines so that I may defend a cause so honest profitable and iust Therefore let vs take a man that hath tryed both estates that is who hath some-times serued the world and hath carnally liued vnder the slauery of sinne who afterwards by the mercy of God is changed and becommeth altogether another man quite altered from the former Such a man shall be the best iudge for vs in this cause for he shall not iudge by heare-say but by sight certaintie seeing that he hath tryed and learned both conditions by experience Aske thys man whether of these estates is easier sweeter more pleasant Of men of this sort they know howe to yeeld the best testimonie to whom the ouersight of the Church is committed who see into the courses of men and watch theyr pathes and proceedings For these be they that descend into the Sea in shyps and see the workes of God in many waters which are the works of the Diuine grace and the great changes and alterations vvhich by the meanes of it are daily wrought in men which certainlie are worthy of all admiration For in very deede there is nothing found in the world worthy of greater astonishment and vvhich is daily more renued and recreated if any one consider well of it then those things which are wrought in the soules of the righteous by the Diuine grace how it trans-formeth a man raiseth him vp strengtheneth and comforteth him and beautifieth him both within without how it changeth the manners of the old man how it altereth al his affections how it maketh a man to hate that which before hee loued and to loue that which he hated maketh him to find sweetnes in that which before hee despised what strength it giueth that it may worke constancie in the soule what ioy what light what peace it effecteth to attaine the knowledge of Gods will to know the vanitie of the world and the dignitie of spirituall things which before he contemned and set at naught But that is most of all to be wondred at that we see all these things to be doone in a very short time so that it is not needfull by many yeeres to frequent the schooles of Phylosophers and to expect gray hayres that time and age may helpe the vnderstanding and mortifie the affections but in the midst of the heate of youth in the space of a few daies a man is so changed that he seemeth vtterly to be made another and not the same man that he was before Wherefore Saint Cyprian saith that thys change is sooner felt then learned neyther is it attained by the study of many yeeres but by grace and that in a very short time Which grace we may worthily call a spirituall enchauntment by which God after an admirable manner dooth so change the hart of man that with a most ardent longing he doth loue that which before with the greatest hate he abhorred I meane the exercise of Vertue and he doth execrate detest that with an hate more then that which followed Vatinius which before he most tenderly loued that is the pleasure of vices But for the greater confirmation and more euidence of these things that haue been spoken I will remember in this place the examples of two famous Doctors of the church who almost at one and the selfe same time liued in this errour but afterwards when it pleased the Diuine mercy that they saw how they were deceaued they were conuerted and haue left in wryting both their error and their conuersion to the edifying of all posterity One of them is S. Cyprian who writing to his friend Donatus and relating the beginning and progresse of his conuersion sayth When I lay in darknes and in the blacknes of the night and when I nodding and reeling floted vpon the Sea of this billowy and tempestuous world walked staggering by blind and erroneous wayes I being ignorant of mine owne life and an alien and stranger vnto the truth and vnto the light I being at that passe thought that altogether difficult and hard which the Diuine fauour and mercy promised for my saluation that is that any one should be borne againe and made a new lyuing soule by the bath of that wholsome water

who sate vpon an high throne Euery one sayth he had sixe wings with twaine hee couered his face and with twaine he couered his feete But to signifie that those excellent spyrits who haue so high a place in heauen and are the nearest vnto God himselfe cannot comprehend all that is found in God neyther come from one to an other that they may knowe and vnderstand these things al though they see him in his proper Essence beauty For euen as one standing vpon the shoare doth see the Sea and yet doth not see the breadth and depth of it so those excellent spyrits and all the other elect which be in heauen doe see God really yet they cannot comprehend eyther the depth of his greatnes or the altitude of his eternity And although God in the Scriptures is sayd to sit vpon the Cherubines yet rather hee may be sayd to stand vpon them so that they cannot approach vnto him much lesse comprehend him This is the darknes which as the Psalmist sayth he made his secret place and his pauilion round about him euen darknes of waters and cloudes of the ayre that that might be signified which the Apostle sayth that God dwelleth in the light that none can attayne vnto and to which there is no passage open therefore the Prophet calleth it darknes because it hindrethas well the sight as the apprehension of God For euen as as a certaine Philosopher sayth although there can be found nothing more bright and visible then the Sunne yet nothing is lesse seene then it by reason of the excellencie of his brightnes and the weakenes of our sight so although there is nothing in it selfe more intelligible then God yet there is nothing in this lyfe lesse vnderstoode then he for the same reasons Wherfore he that after any manner knoweth God after he shall come to the end and furthest limit of those perfections which may be knowne he shall confesse that hee must further proceede by infinite wayes and that God is greater then those infinite wayes then that he may be comprehended and by how much the more he acknowledgeth that ●ncomprehensibility by so much the more hee vnderstandeth more of him Heere-vpon it is that Saint Gregory saith vpon those words of Iob Who doth great thinges and vnsearchable and meruailous things without number sayth he then we speake better of God when as vnder the awe of consideration through admiration we hold our peace For then a man conueniently and seasonably doth prayse that thing he cannot vtter when hee is silent In the same opinion also is Dionysius The secret and mistery ●f the Diuinity sayth he which passeth all vnderstanding wee ●onour and adore with the holy worship and veneration of our minde and with ineffable and chast silence In which place he seemeth to allude to that of the Prophet according to the translation of Hierome For thee ô God all prayse wayteth and resteth and is silent in Sion signifying that this is the most perfect praise which is done by holding the peace and by that ineffable and chast silence that is by confessing the incomprehensibility and altitude of that vnspeakeable substance whose magnitude is aboue all magnitude and whose substance infinitely exceedeth and differeth from all other substance of things as well visible as inuisible Wherfore Saint Augustine also sayth When I seeke for my God I doe not seeke for a shape of a body not for the glory of time not for the cleerenes of the light not for beauty not for the sound of sweet melody and whatsoeuer plesant tunes not for the sweete sauours and odours of flowers oyntments and spices not for honey and Manna pleasant and delightfull to the tast not for other things gratefull and welcome to the touch or embrace neyther doe I seeke for any other thing subiect to these sences when I doe seeke for my God God forbid that I should thinke these to be my God which also are apprehended of the sences of bruite beastes And yet when I seeke for my God I seeke for neuerthelesse a certaine light aboue all light which mine eye is not capable of a certaine voyce aboue all voyces which mine eare doth not conceaue a certayne sauour aboue all sauours which my nosthrils cannot conceaue a certaine sweetnes aboue all sweetnes which my tast cannot conceaue a certaine embracing aboue all embracings which my touch cannot conceaue This light doth shine where place doth not receaue it this voyce doth sound whereas no ayre doth moue it this sauour doth smell whereas no blast doth carry it this tast doth there sauour where there is no feeding and this embrace is there touched where it is not sundered But if thou wilt conceaue and vnderstand any thing of this incomprehensible magnitude behold the frame of this world which is the worke of his hands that by the quality of the effect thou mayst know the noblenes of the cause presupposing that of Dionysius in the beginning that in all things there is sound a Being an Ability and a Worke which three doe so agree betweene themselues that of what sort the Being of a thing is of the same sort is the Ability of it and what the Abilitie of the thing is such is the Worke of it This principle being thus layde let vs foorth-with enter into contemplation how beautifull how well ordered and how great this world is for in the firmament there are certayne starres of such great magnitude as Astrologers say that in their quantity they exceede eighty times the earth and the water which together make but one Globe Then agayne consider how beautifully adorned the world is and how full of infinite variety of things which are found in the earth in the water in the ayre and in euery part of it all which are made with such perfection that monsters being excepted from the beginning of the world euen to this day there is nothing found to which any thing is wanting to the furnishing or perfection of his Essence Then consider as Saint Augustine sayth that God created this huge and admirable frame of the world in a moment and made it of nothing for he made it without any matter beeing without workmaisters without any workmen without any instruments without patterne without any exteriour thing contayning example and without space of time but only according to the pure and simple conceipt of his owne will he brought foorth into light this great worke and this whole vniuerse of things Consider furthermore that with the same facility he created this world he could haue created infinite thousands of worlds euery one of which should haue beene greater more beautifull and inhabited of moe people And after hee had made them hee could with the same facilitie haue cast them downe againe and ouerthrowne them and brought them to nothing without any resistance Therefore tell mee if according to the doctrine of Dionysius as it is presupposed

come let vs rayse and stirre vp our selues before we be ouer-taken before that great day of the Lord come and appeare of which the Prophet sayth Behold it commeth and who shall endure it Or who shall abide the day of his comming That is a feareful day of hurly burly and of darknes But thou wilt say Howe then may I escape these foresaide euils I will tell thee not onely keepe thy body pure and vnspotted but when thou hast suffered iniurie do good for it if thou beest accused be thou patient When thou doost fast be not boasting of it for fasts are not commended for abstayning from meate but for abstayning from sinne Search the Scriptures see how first the Prophet seeth a Hasill-wand and afterwards a burning Cauldron demonstrating vnto vs that the fire doth consume those that doe not beare the chastisement and correction of the rodde So by Moses the pyllar of fire showed that they that obserue the law receiue the light but the disobedient receiue fire Reade the Scriptures of our Sauiour and learne howe that when we goe hence thether no body can helpe vs. The brother shall not redeeme the brother from endlesse torments nor the friend hys friend nor the parents their children nor the children their parents And what doe I speake of myserable men when as if Noe Iob and Daniel come they cannot intreate the Iudge But thou wilt say Whence may I know this to be true Looke vppon him that hauing not his wedding garment was excluded and none intreating for him Looke vppon him that had the talent committed vnto him and dyd not increase it and how for him no body intreateth Looke vpon the fiue Virgins shutte foorth neyther the other fiue intreateth for them which also Christ calleth foolish because after they had troden pleasures vnder theyr feete after they had cooled the fornace of concupiscence then they were found fooles and not without cause because they obseruing that great dutie of Virginitie dyd not keepe that small commaundement of Humilitie Looke vpon the Iudge in the day of iudgement placing the Sheepe on hys right hand and the vnprofitable Goates on his left and saying to those on his right hand Come yee blessed of my Father receaue a kingdome prepared for you But those on his left hand to be cast into vtter darknesse and that no body dooth helpe and succour them being cast out For it is a true speech Behold the man and his worke Thou hast heard how Diues neuer pittying Lazarus was tormented with flames desired a droppe of water Thou knowest how that Abraham himselfe could not ease his paines although he desired and beseeched him Therefore heereafter we regarding and respecting our selues before we are confounded and vtterly cast downe let vs giue the glory to God It is better here that thy tongue should be dried vp through fasting then to keepe it moyst and there to desire that moysture which being denied is eternall paine Heere with small labour wee may auoide great torments And if we be so delicate and tender in this life that we can not suffer patiently a feauer of three dayes how shall we in the life to come be able to suffer euerlasting fire If wee doe feare the sentence of death pronounced of an earthly Iudge which taketh only from vs life of a few yeres why doe we not feare the sentence of this Iudge which depriueth vs vtterly of an eternall life If we are terrified seeing the execution of some horrible punishment which in this world is inflicted vpon some malefactour when wee see the Sargiants with the Hang-man to draw the malefactour to punishment to beate him to hang and quarter him or to burne him Yet all these are rather solaces then sorrowes if they be compared with the punishments to come For these torments are ended together with life but there neyther the worme shall dye nor the tormenter shall be wearied nor the fire shall euer be extinguished In so much that if all things which thou shalt compare with this punishment be fire be sword be beasts be what torment thou wilt yet it is a sleepe and a shadow in comparison of this But what will the condemned doe when they see themselues depriued of so great a good and condemned to so great misery What will they doe What will they say How will they breathe And all these in vaine For after the ship is drowned the Saylers are for no vse neyther is a Phisition profitable when the diseased dye Then although too late they shall disclaime their errours and say this was to be done and this not Although we often haue beene admonished yet we haue not obeyed Then the Iewes at the length shall acknowledge him that commeth in the name of the Lord but this too late knowledge shall nothing profit them For there shall be no time O vs wretched and miserable what shall we bring for our excuse in that day when as heauen the earth the Sunne the Moone the day and the night with all things that are in the world shall accuse vs and shall cry out for reuengement vpon vs bearing witnes of our euils Yea if all should hold their peace yet our owne conscience would lift vp her voyce against vs and accuse vs. All these things are out of Saint Chrisostome by which it is manifest how greatly hee shall be striken with a vehement feare who shall come vnprepared to this sentence This same Saint Ambrose feared when he sayth woe vnto me if I shall not rise at midnight to confesse and prayse thee ô Lord. Woe to me if I shall deale craftily with my neighbour Woe vnto me if I shall not speake the truth The axe is layde to the roote of the tree let it bring forth those fruites of grace which it should of repentance The Lord is at hand that requireth fruite hee giueth life to the fruitfull but casteth the barren into the fire THE NINTH TITLE That man is bound to the exercise of Vertue by reason of the third last thing that happeneth vnto him which is the glory of Heauen CHAP. IX EVery one of those things which hetherto wee haue spoken of by very good reason ought to haue sufficient force to inflame our minds with the loue of Vertue But because the hardnes of mans hart is so great that after all this it cannot be moued with all these we will adde an other motiue no lesse effectuall then the praecedent It is the greatnes of the reward which Vertue promiseth to her louers that is the glory of Heauen in which two things are to be especially looked vnto the one is the excellencie and beauty of the place that is of the heauen of heauens the other is the dignity and greatnes of the King that dwelleth there with all his elect As touching the first howe great the beauty is and how great are the riches of this place no humane