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
A32350	The blessed Jew of Marocco: or, A Blackmoor made white. being a demonstration of the true Messias out of the law and prophets / by Rabbi Samuel, a Iew turned Christian ; written first in the Arabick, after translated into Latin, and now Englished ; to which are annexed a diatriba of the Jews sins and their miserie all over the world, annotations to the book ... with other things for profit in knowledge and undertanding, by Tho. Calvert ...	Samuel, Marochitanus.; Calvert, Thomas, 1606-1679.	1648 (1648)	Wing S545; ESTC R8621	114,898	246

and for the veritie of Scripture testifying it why do wee doubt of the ascent of this Righteous One both in his Body and Soul the witnesse of Scripture confirming this more than the testimony of holinesse confirms it for the other And may not this be one reason because the Prophets set him out strugling and fighting in a harder Warre of miseries than others and acquainted with an harder bondage and soret service of the World than others Furthermore this without any exemplification thou knowest well enough that Methusalem and Henoch those righteous men and Elias the Prophet were assumed by God in their bodies to Heaven and translated out of this World As for Moses it is a thing out of the reach of all question and doubt that he now is in Heaven both in body and soul as is said in Deuteronomie Go up into the Mount this night and he went up into the Mount and died there and no man knoweth of his sepulchre unto this day What doth this signifie that his Sepulchre is unknowne upon earth seeing he was a Prophet in greatnesse and holinesse surpassing others but that thereby we should understand that God hath raised him up and assumed him in bodie and soul as he did other righteous men and elevated him to that place where they are now Neither need we puzzle our Brains with marvelling how it can stand with reason that grosse and ponderous bodies should ride and be born upward on the light and subtill Element of Aire this we need not question if we do but call to minde how it pleased the Almightie Power to work the like in the Israelites egresse out of Aegypt where the Water an Element in ●aritie and thinnesse like unto the Aire did bear their heavy bodies without sinking And when the Lord gave a sign of an accepting welcome to a Sacrifice the Fire though an Element lighter then the rest descended from heaven and returning up again to heaven carryed with it aloft the bodies of the sacrificed Beasts and Bullocks offered to God As for this Righteous One Moses Elias and other Prophets prophesied of his elevation From the premisses I collect that we ●eing credulous and ready to beleeve the corporall ascent of the aforenamed Saints there is no reason remains why we should let incredulitie lurk in us and suspend our beliefe about the elevation of this Righteous One into Heaven when Scripture and Prophets do testifie it And that of the foresaid Saints is ●ade so manifest to exclude all doubts for ●ood purpose First that the hearts of men 〈◊〉 the end of the world might be turned to God Secondly that other righteous men ●ight have good hope of their own ascent being incouraged by these examples But our Nation are lockt up under many doubts concerning Christ by the Key of his secret and occult comming at first into the world it being an unusuall and unwonted way Of this the Prophet saith He is a man and who shall know him Esay saith A Virgin shall conceive and bear a Son Where it is to be noted that there is no mention but deep silence of any Father of his according to the Flesh Elsewhere he saith VVe esteemed him not And Jeremie hath The Lord shall create a new thing upon earth a woman shall compasse a man Micah also saith Therefore the Lord will give them up till the time that shee which travelleth hath brought forth In these words is to be observed the Prophet has not a syllables mention of 〈◊〉 the Husband of her that brings forth it being the Nativitie of that Righteous One who onely was born out of the wonted path and common carnall course of men who come by man as the active and woman as the passive principle of Generation But this knows no carnall Father as Esay's mouth foretold it Give ear O ye house of Iacob the Lord shall give you a signe A Virgin shall conceive and bear a Son All these other holy men spoken of were born of man and woman carnally conceived in sinne yea and they themselve● were sinners Moses himself though holier than the Prophets his Parents yet he sinned and his own mouth publishes his own sinne but of this Just One it is said in Esay he never sinned nor was there a lie found in his mouth God by the mouth of Iob hath proclaimed there are blemishes in all the Saints Behold he putteth no trust in his saints And Ieremie joyns with that judgement The hearts of men are wicked CHAP. XIV Of the Iews blindnesse who neither beleeve nor understand that Christ is come WHat Esay from the Lord hath said O Master I shake with fear lest it be our lot to have it fulfilled in us Blindnesse is fallen upon Israel till the fulnesse of the Gentiles become in And again he saith Hearing they shall hear and shall not understand seeing they shall see and not perceive because the heart of this people is waxen fat And in the same Chapter Make the heart of this people blinde and stop their ears least they should learn and be converted to me and I should heal them Esay then said How long O Lord and he answered Vntill the Cities be wasted and the house bee left without an inhabitant You have Daniel also saying Shut up and seal up or wrap up the Prophecie Jeremie follows with his testimonie The sinne of Judah is written with a Pen of Iron and the Point of a Diamond it is graven on the table of their heart Esay likewise in his first Chapter saith The Oxe knowes his owner and the Asse his Masters Cribb but my people doth not understand Jeremie to that purpose The Stork the Crane and the Swallow know the time of their comming but my people know not me All these speeches O Master are Gods Arrows shot at us and do shew our condi●ion because we had eyes lockt and bolted up that we could not discern the first comming of that righteous Lord. Of us do the Lords words in Esay mean when he saith Bring forth or cast far off the blinde people that have eyes and the deaf people that have ears Behold they are all gathered together or rather Let all the Nations be gathered together These words carry no other meaning but this that the Prophet saith The Lord hath rejected us because we knew not soon enough the time of that Righteous Ones comming and in stead of u● he hath gathered the Gentiles to him by faith This is it which made that admiration break out of Davids lips The right hand of the Lord bringeth mighty things to passe Yet for all this we belong to the Lord though thus sore in an haplesse estate and deepe depressing Captivitie wherein as in a labyrinth we are and can finde no end or out-gate though a thousand years we have runne with wearied foot-steps in this amazing Maze of miserie neither did ever our Fathers smart

the Son of Man came in the Clouds of Heaven and came to the Ancient of dayes and they offered him before him And he gave him Dominion Glory and a Kingdome and all people Nations and Languages shall worship and serve him The Hebrew hath it Tribes and Languages shall honour him his dominion shall be everlasting and not passe away his Kingdome shall not be destroyed Our Translation hath it Tribes and Languages shall serve him his Power shall be an everlasting Power which shall not be taken away and his Kingdome shall not be corruptible otherwise his Power shall not fail otherwise his Power shall be for ever and his Kingdom remain for ever Out of all which these things appear with evidence O Master that Christ in his second comming shall sit before the Ancient of dayes as a God come to judgement contrary to that of his first comming where he stood before our forefathers the Jews and received their judgement against him To these two commings of the Messias that is Christ the Prophet David hath respect in that Psalm where he saith For he commeth for he commeth to judge the world His first comming was but simple and mean to which purpose those words are barely set down for he commeth without any addition But as the first was poor so the second will be powerfull and therefore is added this clause to the second for he commeth to judge the world His second comming is mentioned by the Prophet Zacharie His feet shall stand in that day on the Mount of Olives c. You know well enough O Master none of us are so grosse-witted as to hold that God considered in his divine Essence and Nature hath either flesh or feet or any corporeall Members for to have feet is proper to corporietie David alledged in the place before saith of his second comming A fire shall burn before him and round about him For all this O Master we do not say God is circumscriptible for place that any thing may be said to stand about him as he is God but therefore it is thus written because these authorities have a literall veritie in that Righteous One described by the Prophets when one while they speak of his Humilitie another while of his Majestie The Prophet Malachie saith Behold the Lord commeth and who may abide the day of his comming For he shall sit as a refining fire and shall melt the silver and gold Here behold how that Just One once judged shall appear at his second comming Attend O Master and marke how in the same chapter the Prophet further expresses the glorie of his person I will come near to you in judgement and be a true witnesse against adulterers c. In the same sort doth Ezechiel describe him speaking of the Shepherds and Sheep I will separate between them that is I will separate the transgressors from the Righteous and the unbeleevers It is not thus in our Translation but the Arabick reads it so Lo here how in his second comming he will separate the unrighteous from the righteous as Malachie and Ezekiel are both clear in this point At his first comming none of us knew him for hee went beyond the limits of humane nature as God by Esay saith He was reckoned with transgressors and we therefore esteemed him not And Jeremie saith This is the man and who knows him Wherefore O Master this fear dwels upon my soul that our Fathers in the first comming of the Messias fell off and rann into errours and because of this we groan under our endlesse Captivitie Yet what ever fall out we belong unto God and in him we hope CHAP. XI Of the second comming of Christ that he then will judge with Power THese two things O Master I am in no small fear do agree to him 1. That he was manifested as a Saviour to all them that beleeved in him at his first comming 2. That he shall be a just Judge to judge all with power at his second comming David the Prophet speaks of him The Lord hath made known his salvation he hath openly declared his righteousnesse in the sight of the heathen Esay doth not dissent Ye shall draw water out of the wells of salvation or of the Saviour which so far as my eyes serve I can interpret those Wells of salvation to bee meant of nothing else but Baptisme Thus his double Advent hath a double Element his first comming in water to save by Baptisme his second comming in fire to trie all by judgement a Saviour by water a Judge by fire Of this Saviour do those words mean I know that my Redeemer liveth and that in the last day I shall rise from the earth and my eyes in my flesh shall see my God Observe here O Master how he calls this Just One both Saviour and God It is confest and manifest that God being a Spirit cannot be seen with any eye of flesh Scripture gives it out that the Saviour is the Righteous God and he alone challenges the name of that True Iust One of whom that saying is He did no sinne neither was guile found in his mouth Esay the Prophet testifies this of him This cannot be said of Moses or any of the Prophets that he is a Righteous Saviour and without sinne you Master know well enough that both Moses and the Prophets were sinners which the Scripture makes plain in that none is called the Righteous One but Christ and that name is reserved as onely proper to him And this without all doubt is to bee held that none are saved but those that beleeve his first comming and those that beleeve not there is no ground for them to hope for salvation at his second comming This argument has a marble reason to lay the foundation strong for it for I reason thus If they were worthy of death that beleeved not Moses who was two great degrees below Christ for Moses was but a temporary Saviour and a sinner how much more are they worthy of this judicatory fire that beleeve not nay and worse that blaspheme this Righteous One the Lord that never knew any sin Yet nothing can so fall out as to take this from us our relation and belonging to God CHAP. XII Of the Ascension of Christ DIgging into the precious earth of the Scriptures we have found O Master that Christ shall be exalted from earth to Heaven and hence arises my fear that this was fulfilled in him whom our Fathers Butchered and that the Prophet Davids acclamation is of his exaltation Open the gates of your Principality O ye Princes and be you lift up O ye everlasting doors and the Prince of glory shall enter in To which words I intreat your attention O Master that you mark how the Angels in Heaven make answer Who is the Prince of Glory and he will answer again to them The

thy sevants should eat because it is holy Howsoever Gentiles have a mixture of water with their Wine in their Sacrifice yet with that are we not burdened with any inconveniencie seeing the Scriptures affoord an exemplary action for it that a Sacrifice of water was not onely offered to but accepted of the Lord. Three mightie men drew water from the Well before the Gate of Bethlehem which the Prophet David offered to the Lord for a Sacrifice It is not therefore contra-Scripturall that the Gentiles practise in mixing water in their Sacrifice to God We read of Aaron sacrificing to God with Bread and Wine and David with Water whence we collect that a clean pure offering not such as our flesh of fat Bullocks must have a concurrence of these three in it which doubtlesse contains some mysticall Kernels in it though the dimm vertue of our intellectuall Opticks is not able to penetrate and spie it out Our Prophet Elias as is storied in the Book of Kings powred water upon the Sacrifice on which God sent down fire from Heaven a signe of his acceptation of that Sacrifice which had the Waters effusion on it yea and the Angel brought to Elias his food Bread and Water when he in the strength of that food which impotent nature cannot reach unto travelled fortie dayes together to Horeb the Mount of God Fairly and fitly has Salomon the Prophet in his Proverbs described this commixed Sacrifice of Wine and Water saying The most High wisdom hath made ready her sacrifice she hath mingled her Wine she hath furnished her Table shee hath sent forth her maidens saying Who so is simple let him come in hither and they that want understanding and they shall eat of my Bread and drink of my mingled Wine What is this Table O Master the wisdom of the most High hath furnished but the Altar What is this bread mingled wine but the sacrifice of bread Wine and water which is offered on the altar who are these without understanding that the Maidens of Wisdom are sent to call in but the Gentiles which know not God whom the Apostles have by Preaching called Wherein this is further remarkable that it is called My Bread and my VVine which strongly intimates the acceptablenesse of that Sacrifice unto God It also imports thus much that wisdom called not our Fathers to this so high and so spirituall a Banquet who were learned and wise in the Law and wholly taken up with the Legall Sacrifice But now we have lost all and are excluded not onely from this spirituall but we have lost the carnall sacrifice of the Fathers also Time has now wound upon her clew a thousand years complete since all this miserie has falne on us for our sinne against that Righteous One. Yet for all this we are a people that belong unto God CHAP. XXI God hath refused the Fasts Sabbaths and Sacrifices of the Jews and chosen those of the Christians MY soul wrastles with horrible fears O Master out of that word the great and glorious God spoke by Malachie my fears issue where thus he treats of the Gentiles sacrifice From the rising of the sunne to the going down of the same the Gentiles shall offer a pure offering to my name Where I note that our sacrifice was not accepted save in one place onely in Gods holy house and no where else and it is plain God hath rejected our sacrifice because he hath deprived us of the very place where we should sacrifice the Land of Promise and now for a thousand years the whirlwinde of his breath hath scattered us over all Lands Thus that is come to passe and fulfilled in us which God by way of similitude spoke in the mouth of Esay concerning us The Vintage shall faile the gathering shall not come And that of Malachie I have no pleasure in you neither will I accept an Offering at your hands And that of Esay again Your sabbaths and your feasts and your sacrifice I will not accept because you are all under my wrath Again that in Esay is fulfilled in us To what purpose is the multitude of your sacrifices to me I am full of the burnt-offerings of Rams and flesh of Goats c. Bring no more vain oblations c. All your sacrifices are like a stinking Carcase and as the going out of the Court of the outer Gate Hee that killeth an Oxe for me it is as if he slew a man he that sacrificeth a Kid as if he cut off a Doggs neck and he that offereth wine as if he offered swines blood All this abomination in our sacrifice as God accounts it signifies nothing else but the Lords purpose of changing our ●arnall and grosse sacrifice into the spirituall and pure sacrifice of the just Lord whose new ●nstitution offers bread in stead of flesh clean water in stead of the fat of Beasts and pure Wine for Blood Yea man himself is offered up but in a spirituall manner yet very acceptably to God not after that way of cutting off Beasts necks in our sacrifices which the Prophet likens to a stinking Carrion O Master why do we not give credit to those words of God in the Prophets which do so evidently describe and set forth our sacrifices God spake by Ieremie in the seventh Chapter Invite your neighbours to your sacrifices put your burnt-offerings to your sacrifice and eat flesh I spake not to your Fathers neither commanded them in the day that I brought them out of the land of Aegypt concerning burnt-offerings and Sacrifices But this thing I commanded them saying Obey my voice and I will be your God and you shall be my people and walk you in all the wayes I have commanded you that it may be well with you But they hearkned not nor inclined their ear to my command Full well O Master do you know these things to be thus Notwithstanding in all these strange events we still belong unto God and are his portion CHAP. XXII He proves the abjection of the Synagogue and the election of the Church by the word of the Lord to Rebecca NOw new fear falls upon me O Master wherein I tremble at that word which is written in the 25 Chapter of the first book of our Law lest that be meant of the Synagogue and the Church which the Lord God speaks to Rebecca the wife of Isaac Two Nations are in thy wombe and two manner of people shall be separated from thy Bowels and one people shall be stronger then the other people and the elder shall serve the younger O Master Rebecca onely was the mother of Jews and Gentiles The Elder people and first-born was our Synagogue which was great and glorious with a rich dowrie of honour and the knowledge of God bestowed upon it The younger and last-born people and lesse in Gods account were the Gentiles drowned in infidelitie and ignorance Yet all