Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	air_n	element_n	fire_n	13,062	5	7.1789	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09365	The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.; Cases of conscience	Perkins, William, 1558-1602.; Pickering, Thomas, d. 1625.	1606 (1606)	STC 19669; ESTC S114066	314,224	686

to make it his instrument to distinguish the day from the night as also for other ends and vses And therfore it is no marueile though the day was created before the sunne the instrumentall cause thereof considering that it was created before the sunne was set in the heauen by the Creatour himselfe Secondly we must distinguish of times which are either of creation or gouernment and there is one regard to be had of things while they were in making and another after they were created Now it is true the sunne is the cause of the day and the night in the time of the gouernment of the world but it was not so in the time of the first making of all things For in the three first daies of the world there was day and night without the sunne by a vici●●itude of light and darkenes which the Lord made and nature could neuer haue found out had not the word reuealed it But since the creation in the time of gouernment the sunne is but an instrument appointed by God to cary light and he that made the light can now in the gouernment of the world if it pleased him put downe the sunne from this office and by some other meanes distinguish the day from the night therefore no marueile though he did so in the beginning The second Obiection is touching the light of the Moone Moses saith it is one of the great lights which God made Now say they in all reason according to humane learning it is one of the least of the planets and lesse then many starres Answ. It is true which the holy Ghost saith by Moses and yet the Moone is lesse then the Sunne yea then many of the starres For one and the same starre in a diuers and different respect may be tearmed greater and lesser And in that place the Scripture speaks of the Moone not in regard of other starres greater then it but in respect of our se●se because it appeareth greater in quantitie and really communicateth more light yea it is of more operation and vse to the earth then any of the starres in the heauen sauing the Sunne The third Obiection Moses saith Man Beast were made of the earth and Fishes of the waters But all humane learning auoucheth that the matter of euery creature consisteth of all the foure Elements earth water fire and ●●re Ans. Moses speaketh onely of two which were the principall and in them includes the other because they are impure mixt with the other since the fall Againe some learned auouch that all creatures are made of earth water only as being the two maine materiall principles of the all and not of ayre nor of fire And this accords with Moses and is no doubt a truth that he speaks onely of the principall matter of these creatures yet the fire and ayre are and may be called elements or beginnings because they serue to forme preserue and cherish the creatures The fourth Obiection Gen. 3. it is said that Eue before her fall was deceiued by the Serpent Now this saith the Atheist is absurd For euen in the estate of corruption since the fall there is no woman so simple that will either admit speech or suffer her selfe to be deceiued by a Serpent much lesse would Eue in the estate of her innocencie Answ. Though Adam and Eue in their innocencie had excellent knowledge yet they had not all knowledge For then they should haue beene as God himselfe But in that estate ignorance befell Eve in three things For first though Adam himselfe was a Prophet in the time of his innocencie yet both he and shee were ignorant of the issue of future things which are contingent Secondly they knewe not the secrets of each others heart For to know the euent of things contingent certainely and the secrets of the heart belongs to God only Thirdly though Eue knew the kinds of creatures yet shee knew not all particulars and all things that were incident to euery kind of creature but was to attain vnto that knowledge by experience and obseruation Neither may this seeme strange for Christ as he was man had as much yea more knowledge then our first parents had in their innocency and yet he knew not all particulars in all singular creatures For seeing a fig-tree by the way as he went to Ierusalem he thought it had borne fruit and yet comming towards it he found none thereon And in like manner Eue might know the serpentine kind and yet be ignorant whether a serpent could speake Besides that the naming of the creatures which argues knowledge of them was not giuen to Eue but to Adam And therefore it was not so strange that Eue should be deceiued by a serpent considering that to know that a serpent could speake or not speake came by experience which shee then had not I● will be said that all ignorance is sinne but Eue had no sinne and therefore shee could not be ignorant Answ. Ignorance is twofold some ignorance ariseth of an euill disposition when as we are ignorant of those things which we are bound to knowe and this is sinne properly But there is another ignorance which is no sinne when as we are ignorant of those things which we are not bound to know And this was in Christ for he was ignorant of the figtrees bearing fruit and he knew not the day of iudgement as he was man And this also was in Eue not the other The fift obiection is about the Arke Gen. 6. 15. God commaunded Noah to make an Arke of 300 cubits long of 50 cubits broad and of 30 cubits high This Arke saith the Atheist beeing so small a vessell could not possibly containe two of euery sort of creatures with their foode for the space of a yeare The first author of this cauill was Apelles the hereticke that cauilled with Christians about the Arke And the answer is as ancient as the heresie namely first that the cubit of the arke must be vnderstood of the Egyptian cubit which is with some sixe foote and with others nine foote by which measure the Arke would be in lēgth half a mile at the least And by this means any man may see a possibility in reason that the Arke might containe and preserue all creatures with their fodder and roome to spare The second answere is that as the Iewes had a shekle of the sanctuary which was greater then the ordinary shekle so they had beside the ordinary cubit a sacred cubit the cubit of the sanctuary where of mention is made in the prophecie of Ezekiel Chap. 40. and that was bigger by the halfe then the ordinarie cubite And by this measure some say the Arke was made But both these answeres are onely coniecturall without good ground in the scripture To them therefore I adde a third In the daies of Noah the stature of man was farre bigger then it is at this day And looke as the stature

of man was great and large so was the cubite proportionall therto containing the length of the arme from the elbow to the longest fingers end And this beeing considered that the Arke was built by that measure and not by the ordinary cubit as it is now it will appeare that the Atheist hath greatly deceiued himselfe and abused that part of Gods word that declares the storie of the Arke Againe the length of this vessell beeing 300. cubits it is plaine that it was fiue times the length of Salomons temple which contained onely 60. cubits The breadth beeing 58. it was twise and a halfe the breadth of that which was but 20. broad Besides that it is to be remembred that in the Arke were three lofts or stories one aboue another whereof each contained 10. cubits in height and a chamber or flore of square measure 15000. cubits As for the creatures that were put into it the Fowles of the ayre though they were of many sorts yet the biggest fort of them beeing the Eagle and his kind they could not take vp any very large place for their residence The Water creatures as some foules the fishes c. kept the waters and were not lodged in the Arke And the beasts of the earth such beeing excluded as were bredde either by accidentall generation as Mules or by putrefaction as serpents and other creeping things which might afterward be restored in other creatures that were preferued though for multitude and greatnes they excelled the rest yet as some write there are of them in all not aboue an 150 distinct kinds And though there were as many more not knowne yet in probabilitie they could not be either many or great And of those that are great there are thought not to be aboue 40 kinds Now though it be graunted that there were in the Arke 300 distinct kinds of beasts yet this number compared with the roome it will easily appeare that there might be allotted to euery kinde in one onely storie 50 square cubits which in all likelihood might well suffice them all one with an other specially seeing all were not of an equall greatnes and therefore some might haue that or more space and some lesse All these things duly considered the vessell beeing of such capacitie might cōprehend all those beasts and many more together with their prouision for a longer time then a yeare Other doubts touching this historie of lesse moment I omit and passe to the next The sixt allegation is out of Gen. 21. 9. where Ismael is said to mocke at Isaak when he was wained at which time Ismael was fifteene yeares of age at the least For he was borne when Abraham was 86 yeare olde Gen. 16. and Isaac was borne when Abraham was about a hundred Gen. 21. 5. both which put together make 14 yeares whereto one yeare beeing added before Isaac was wained makes vp the age of Ismael as before And yet afterward in that chapter v. 14. Hagar is saide to carrie the child in her armes and to cast him vnder a tree when he and his mother were cast out of Abrahams house which argues him to haue beene but a little child whereas before he was said to be 15 yeares olde Ans. A foolish cauill which blind Atheists doe draw from the errour of some translation For the text is plaine that Ismael with his mother Hagar by reason of extreame heate and drought was almost dead wandering in the wildernes of Beersheba and beeing in this extremitie shee caried him not but v. 18. led him in her hand and set him downe vnder a tree and there left him to die For in those cuntries men for want of water were at deaths dore as we may see in the example of Sisera Iudg. 4. 19. and Sampson chap. 15. 18. The seauenth Allegation Gen. 43. 8. Iudah Iosephs brother calls his brother Beniamin a lad or a boy Send the boy with me c. and yet this lad saith the Atheist the yeare following when he wēt down into Egypt with Iacob his father is saide to haue ten childrē Gen. 46. 21. How can these two stand together Ans. This cauili a●iseth from the grosse ignorance of the Atheist in the originall text For Beniamin is called jeled which word commonly signifies a child but sometimes also a young man Thus Ismael that was 15 yeares old is called jeled a lad Gen. 20. 15. And so Gen. 4. 23. Lamech saith I will stay a man in my wound and jeled or a young man in my hurt that is If a man should wound me and a young man hurt me I would slay him Now it is not like that a child could hurt Laniech Neither must this seeme strange for the most valiant men that Dauid and Ishbosheth had are called hannegna●im the boyes of Abner Ioab 〈◊〉 Sam. 2. 14. And the like phrase is vsed in other languages For the Grecians doe call young men by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines by the name of pueri boyes or children The eight Allegation Exod. 7. it is saide v. 19. that all the waters in Egypt were turned into blood by Moses and Aaron and yet v. 22. it is saide that the Magitians of Egypt turned water into blood also which seemes to imply an absurditie considering that all the waters were turned into blood before Ans. Some answer thus that the water which the Magitians turned was newly digged out of new pits and therefore they vnderstand the former of all the waters that were seene and that they onely were turned into blood Others answer more fitly that the waters which the Magitians changed were fetched out of Goshen from amongst the Israelites where the waters remained pure and were not turned as the other were Either of these answers may satisfie but specially the latter The ●inth Allegation Exod. 9. 6. Moses saith that all the beasts in Egypt died of the mu●… and yet v. 25. in the seventh plague it is said the beasts were killed with thunder and haile and lightening both which cannot be true Ans. First we must put a difference between a common plague or iudgement and an vniuersall A common plague is when●●o sort or kinde s●apeth but all sorts are smitten and such was the murren For no mans cattell were free no kind of cattell were saued But the vniuersall is when no particular of any kinde is exempted but all destroied Such was not this plague but some escaped and were reserued for other iudgements that followed The ground of this distinction is this The word all in Scripture is often taken indefinitely for many Thus the Prophet Esay speaks cap. 66. 23. From moneth to moneth and from Saboth to Saboth shall all flesh come to worship before me that is many or great multitudes And so in the new Testament Matth. 4. 23. Christ healed all diseases that is many and of all kinds some And in like manner the text before alleadged must not be taken