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
A44026	Innocency, though under a cloud, cleared By P.H. a poor prisoner, when almost sunk under pretended friends censures in the day of his sufferings. And also, a discovery of the comforts that attends innocency in a prison. As also, twenty four usefull particulars left by him for his children and friends, and being left in a friends hand for his relations, I could not but make them publick; judging it will be no loss to the author, and great gain to the reader, and justly give offence to none.	Hobson, Paul.	1664 (1664)	Wing H2274A; ESTC R222586	80,187	179

the Body this is the highest of all four Yet this Mind so high so noble knowing all things yet cannot know it self If so there must needs be something above that 's more chief more noble to order and guide and that is God Object If any should object and say All things are caused by the Sun Answ That cannot be For Man is made of the four Elements each of which is directly contrary to each other as Fire to Water c. Now that four contraries should joyn all in one peaceably to make one shews something above them to command them Obj. And if any shall say that the Air which is between Fire and Water doth reconcile these in one Ans What power is it that doth cause them to be subject to the Air it self cannot do it for it 's inferiour to either therefore there must be a power above each to encline the Air to that work and them to that subjection which power must be God So that from all that hath been said Reason it self shews there is a God had we not the blessed Scriptures which blessed be God we have And so much for this Question Dear Brother for your soul-refreshing Letters I thank you The Lord encrease your Prison mercies and bear you up under all your tryals which I know are very great but God can and I hope doth make them very easie Now dear Brother if it might not be too much trouble to you I could heartily wish that you would either in your Book that you are writing or in some other Papers leave your thoughts to these few Questions following by which you will engage him that is yours in the best bonds of Love Quest 1. The first Question relates to the great difference between the Roman Catholicks and Us and that is to beg your chief grounds from Scripture to prove That after the Consecration by the Priest it remains still bread and is not become really but representatively the flesh and blood of Christ Quest 2. What is your chiefest and most satisfying ground to prove and that from the Old Testament That Christ the Messias is come in answer to the Jews profession Quest 3. Seeing that in the Scripture the Gospel is so diversly expressed as sometimes it is called Gods Gospel and Christs Gospel and the Apostles Gospel and sometimes the Word is called the Gospel and sometimes God's Power is so called So the Question is What is truly and really the Gospel Your brief and exact Answer to these will refresh the heart not only of me but of many more of your Friends Farewel My hearty endeared Friend I shall do what I can to give you a brief Answer to these Questions Though I have not much freedom to meddle with that yet I shall briefly set down my Grounds and Reasons from Scripture which hath fully satisfied me and I hope it may satisfie you and others Quest 1. In answer to the first Question as to the business of Transubstantiation 't is clear that after the Consecration by the Priest it 's still bread And you will see it if you mind what is the Ground of the Roman Catholicks judging it otherwise The mistake is from this word Mat. 26.26 c. This is my Body Now say they Christ said so and he cannot lie In answer to that we say so too But you must mind how that word this is is in Scripture taken it 's taken two wayes 1. It 's taken Really as in John 20.31 This Jesus is the Christ that is Christ is really Jesus 2. It is taken Representatively representing a thing and is not really the thing though the word this is be there used as in Rev. 1.20 The seven Stars are the Angels of the seven Churches and the seven Candlesticks are the seven Churches Now none will say because the Spirit cannot lie that the Churches be Candlesticks c. But see yet more clearly in 1 Cor. 10.4 And they did all drink of that Spiritual Rock and that or this Rock was Christ. Now none will be so foolish as to affirm that Christ was a Rock of Stone So here This is my Body that is it doth really represent my Body Now they have no way to answer but will object and say O but this is a Miracle that Christ then did work and still doth by turning the real bread into real flesh Answ God and Christ never did work a Miracle in all the Scripture that you or any can prove but in the working of the Miricle it was so wrought that it did convince the outward sences of all that saw it or believed it Did he turn Water into Blood The sence of Seeing was convinced by seeing the colour changed Did he turn Water into Wine The sence of Tasting was satisfied and convinced by the tast as you may there see And so never was any Miracle wrought but the outward sences were and must be satisfied and convinced Look over all the Scripture and it was and must be so but in this it is not for as before so after the Consecration the eye did see it Bread and doth so still and the Taste did taste it Bread and so it doth still They and all the wit of man cannot answer this Quest 2. In answer to the second Question how to prove Christ to be come in answer to the Jews Objection Much may be said both from Scripture and Reason too large for me to assert therefore I shall onely mention one ground from the 9th of Daniel beginning at the 24 ver to the end of the chap. It being that which I never could see either here or beyond Sea by any Jew answered There the Angel tels Daniel the set time of Christ's coming and dying and tells him It 's seventy weeks from the day that the Command went out to rebuild the Temple Now that day Daniel knew and from that very day to Christ or the Messias death as it is there expressed is to be seventy weeks seven weeks and sixty two weeks and the week in which he dyed sixty two and seven and one week make seventy weeks Now first enquire of the Jews If they do not own Daniel a true Prophet they will say yea they do Then enquire if that Prince or Messias spoken of in Dan. 9.25 26 27. be not the Messias they look for they must and will say it is Then enquire If they have in all their Records any other accompts of weeks than two that is a week of dayes and a week of years they must and will say they have not Then reason what King reigned and what time of his Reign it was when the Command came forth to rebuild the Temple which is openly by them and us known Now till Christ's Death from that time must be but seventy weeks and if they should say seventy weeks of dayes then Christ had come before the Temple had been built but it must be seventy weeks of years accounting seven years for a

whatsoever is lost or laid down for Christ cannot be a loss because it 's only lent and God and Christ have given sufficient ingagement to repay with an hundred fold improvement See Mat. 19.29 But this Text assures us of not only freedom from loss but a finding or gain If any should say Wherein is a Saints gain in thus suffering Answer First mind this no sooner is the soul upon the wheel of suffering for Christ but God and Christ is upon their motion to rise and serve them And that First By inquiring into their state and condition as he did in the old time Secondly By giving forth a suitable proportion of Grace to carry them through it Thirdly By debating with the tryal and waiting it out that it may be in measure Isa 27.8 Jer. 30.11 Fourthly When it s gone forth and seized upon a Saint God stands by it and if it appears too heavy he makes it lighter by giving the heart a lift into the higher Life and strength or by taking some of that away See Psal 138.3 7. Fifthly While that is on that he in his Wisdom seeth best to be on Christ stands in so great a sympathy with them that he is afflicted in their affliction Isa 63.9 and it is such a sympathy that causes Christ not to stand silent but to sympathize with the soul so as to send it and carry it answerable comforts Sixthly The Grace that God gives souls in such a suffering day is not only so much as may and doth answer their troubles but it doth over-ballance and transcend all their sorrows See 2 Cor. 1.4 5. Seventhly God doth not only keep Saints in suffering and bring them out without loss but he makes even their affliction to increase profit and gain to the Soul Rom. 5.2 3 4. Eighthly God is so indulgently tender of Saints and their good and gain in a suffering day that rather than they shall want what is in his hand or heart he will with his own Presence be with them and abide with them Isa 43.1 2. if they go he goes if they be put into the water and fire so will he too See the three Children Dan. 3.24 25. and if shut up in prison where they are kept dark there God will shew them more than before Jer. 33.3 8. whatsoever they want or are in point of comfort deprived of God presently makes it up Micah 7.7 8. Ninthly And to make up all after his often coming down to them and inriching them by his giving forth Light Love Life and all that they may be fully gainers he will take them up to himself and so to live in eternal Glory with them for ever where sin and sinners suffering and sickness shall trouble them no more but all sorrow and sighing shall pass away and all tears shall be wiped from their eyes Isa 25.8 Rev. 7.17 chap. 21.4 O come Lord Jesus come quickly Amen Amen O now my Soul what loss is there by loseing for Christ his Cause and Interest Ah happy is the soul that is imployed in this work O who would not leave it self and its all to Him and his disposal and never chose or refuse its own Cup that the Father mixes and gives to us O my soul trust God he is Faithful and will make good every tittle of his Promises See 1 Kings 8.56 Isa 34.16 Now the next Scripture God brought comfort to my Soul by was Rev. 2.10 Fear none of these things which you shall suffer behold the Devil shall cast some of you into prison that you may be tryed and ye shall have tribulation ten dayes but be faithful c. These ten dayes is an uncertain time and that the word Ten is taken for an uncertain time is clear if you mind Gen. 31.7 41. Numb 14.22 Job 19.2 Object The Ten Horns in Dan. 7.7 sure is a certain number Answ Yes 't is so but mind the word Ten is not barely expressed and so left but it is expounded verse 24. These Ten Horns are ten Kings so that it is not there left as in the other places but when 't is expressed and not fixed to a certain number it is to be minded as an uncertain time so that by ten dayes must be meant an uncertain time Some say ' its to be meant a day for a year and the longest time of persecution that ever was since Christ's time was but Ten years but I judge it best to mind this as in other places many dayes But from it I am made to see that to persecute Saints is the Devils work God makes use of the Devil to do his drudgery Sufferings is God's way to scoure and rub the rust off from his Servants it 's work fit for Satan but the profit of it is fit for none but Saints O I have cause herein to bless God for I have cause to say there was much rust got in my lazie time upon my heart and over my Experiences and Graces and acquaintance with God and his wayes O if this be God's rubbing and clearing day I must say as Peter Not only my hands but all over O my God did my Estate gather or cause rust thou tooks away that and thou didst see my Name dead Didst thou see my Name being too large for my Nature caused rust thou hast suffered that to be blasted and thou seest that both my Liberty and Life gather rust wilt thou also take that Do Lord do Lord what thou wilt so thou wilt bring me out as Gold like Job Job 23.10 and that is the next words in the Text and see what follows in this Rev. 2.10 Be faithful to the death and I will give thee a Crown of Life Saints faithfulness is to be such as not only to hold out in some dangers but to death O there is a sufficient reward a Crown and that a Crown of Life all earthly Crowns are dead or dying Crowns this a living Crown or a Crown of Life O who would but strive wait and work for such a Crown well might Christ exhort Saints not to fear any thing that shall befal them of this nature Now the chiefest word that God made of weight to my Soul from these words was these first words Fear none of these things O there is not only one sort of Sufferings but all sorts must attend Saints but none is to be feared Now upon my minding this these considerations did follow me First There is no cause of fear where the object of fear is removed Now the matter of Fear or Fearfulness is Evil. The Evil of all afflictions on Saints is removed by God through Christ Isa 27.8 That made David say Psal 23.4 Though in the valley of the shadow of death not to fear Evil. Secondly There is no cause of Fear of that or them which come either to serve us or save us Now al Suffering on Saints as Saints comes to serve them and so to save them sometimes from sin Isa 27.9

you should wonder why I insert so many here seing they can be of no great use I must tell you the reason why I do it It is because some have as to these laboured to incense many poor precious souls against me as if I had abused the Scriptures in what I had observed rendring me in that as they have done in most things as odious as they can to the ears of many that never knew me so I did intend to have inserted more if I could but these few I thought good to leave in answer to some Friends desires for the ends aforesaid desiring what weakness you find here to cover it and what good you find here to improve it and I beg that God may give you as much comfort in reading them as I had in declaring them And as for the Proofs and Uses the dear Lord make them for you and to you And God forgive them who out of envy to me have not spared to throw dirt in the face of the Truth aswel as me But if God forgive them as freely as I do as I beg he may this sin ●●ill not be laid to their charge Amen Amen In the next place after mentioning some of the particular Scriptures from which I have formerly spoke I am engaged in my heart to leave a few Reasons Considerations to prove there is a God without making use of Scripture to convince Atheists many of which I have met with both beyond Sea and here and these Considerations may be of use to some who may meet with such spirits as well as I have done Now the way to prove that without Scriptures by bare Natural Reasons is as followeth First Consider that all things that are must be considered under these four heads As First Such things as have only a being and no more as the Earth Air Water and the Sky c. Secondly Such things as have being and life but not sence as Herbs Trees Plants c. Thirdly Such things that have being life and sence and no more as all Beasts Birds and Fishes c. Fourthly Such things that have being life sence and reason as Men and Women Now under these Four is considered all the World and if so let us reason from all and use but Reason truly and you must confess There must be a Power above each as the only Cause of all and that none of each is the cause of it self nor the cause of each other and that you will see if you consider these things First That which hath only a bare being cannot be the Author and Causer of the rest and that for these Reasons 1. Every Effect is answerable and like the Cause but here they are not alike but differ in their very nature for one hath a bare being the rest have being and life or being life and sence or being life sence and reason Now for the Effect to be so differing from its Cause in Nature is contrary to Reason and Nature For in all Causes there must be a unity between the Cause and the thing or things caused 2. It is against Nature for any Cause naturally to cause or produce any Effect to be a Lord over it self Now that which hath a being and life is above that which hath a bare being and that which hath being life sence and reason is made higher than either and that is the creature Man unto whom all these three former are servants and he a Lord over each 3. This is a maxim That Bodies of themselves have no movings Now where there is no more in a thing than a bare being it 's but a bare body and its motion is from the power of Life elsewhere As for example in a Clock it cannot move without weights and these weights that have also a bare being or body they must have a hand to put them on and so all bodies that are bare beings in their motions still must relate to a power and life elsewhere Now without motion there can be no propagation so that a bare being which is a body without life cannot produce sence and life much less life sence and reason And now that which hath not only being but life that or them cannot be the chief original Cause and that from these Considerations 1. That which is the first Cause can subsist of it self without that which it doth produce But Grass Herbs and Trees or Plants cannot subsist though they have being and life without that which hath a bare being and no life as the Earth Air Water c. 2. That which hath a bare being gives daily strength and life to this that hath being and life Now had that begun it self it would have had power to maintain it self without that help 3. That Grass Herbs Trees c. were not the Beginners but had a beginning you may see clear If you see the nature of one you may see the nature of all As thus Is there a branch it leads thee to the body from whence it came and from the body of the Tree thou art led to the root though it be within the ground and from the root you are led to mind the kernel that fell to the ground from another Tree c. as the Cause of that Root If no Kernel no Root if no Root no Body if no Body no Branch And then consider from whence came that Kernel and go backward and what was it before it was a Tree It was a Kernel and a Kernel cannot be without a Tree And then how came the first Tree So there must be another Cause besides themselves to be their Cause Now as to that or them that have being life and sence That or they cannot be the Cause of other things for the grounds first laid down As to prove that which hath a bare being could not be the Cause consider those grounds and that will also prove this I mean the first of the Reasons And now that they are not the Cause of themselves you will clearly see if you minde First Had those been the first Cause of themselves they would have power to preserve themselves and not suffer themselves to be slaves and servants to that or them that for power or strength are inferiour to them as Man is inferiour to the Beasts for strength and power yet is as Lord and Master over them which must be from a power above that doth subject the stronger to the weaker and that is God 2dly If ever they had power to make themselves they have it still and if still why do they not still do it what needs there to be pairs or couples carried from place to place for generation And besides do in this as you did by the Herbs and Plants c. go backward and see what or who was the Cause of the first 4. That which had being life sence and reason to wit Man was not the chief Author and Cause of the other Three is clear from the Reason

first laid down in relation to that which hath but a bare being in that there is and must be a congruity and likeness between the Cause and it self but here is none Besides If Man be the Cause of that which hath only a bare being and that which had being and life and sence why doth he not do the like and why doth he sometimes perish for want c. And that he also was not the first Cause of himself will appear from these Grounds 1. If he had made himself he would have had power to have kept himself from being unmade for that power that hath ability to make hath power to preserve and keep it self from being unmade or dissolved 2. He would make men when he had a mind if this were so No Men and Woman that have a mind to have Children would be without them And when they would have a Son they would not have a Daughter 3. They would not have had defects weaknesses but would have been all compleat without weakness and sickness and the longer they had been imployed the more compleat they would have been 4. They would have known themselves before brought forth for in making always knowing goes with power and power with understanding and then before 't is it is known but the contrary is seen daily 5. There is something in Man that shews there is something above him Consider what is the chiefest part in man or of men it is his Mind that is above all the rest in him his Mind runs out to varieties and goes up to the Heavens and to the furthest part of the World and yet sits at home in the body and this Mind of man that is above all other parts of man and knows all yet it doth not know it self so it 's only knowable to something above it and there is nothing above it in man therefore that above it is a power beyond it and that is God Besides the whole man cannot satisfie the mind nor the mind as the mind cannot satisfie it self but it must be something besides it and beyond it and above it that is better and higher and that is God 6. Many of the Reasons which were expressed before in relation to the other three if minded will prove this That man is not the chief Cause or first Original of himself Besides these Reasons from each particular there are and may be Reasons drawn from all together to prove that they are not their own Cause nor the first and chief Original Cause of each other but it must be from a higher above all before all who is the Original Cause and Maker of all and each and the Considerations that will clearly prove it are these 1. The admirable Congruity and Harmony that is between those varieties of bodies and though very different each from other yet agree which cannot be from themselves but from something above them 2. The admirable submission each to other both in power and property the greater to the lesser the higher to the lower which cannot be from themselves but something that is not them but above and beyond them and that is God 3. The unexpressible subsistence each by other and each from other and so each considered in self which in such contrary natures and varieties of properties could not naturally do it were there not something that is supernatural above all and that is God 4. A fourth Consideration is upon the account of the furthest end of the least and lowest and the ultimate end of the highest and chief From all which rightly minded and considered you must conclude some power before all and above all as the Cause and chief Lord over all and that is God Let us go over these Four a little larger in way of Contemplation As 1. Of the Congruity and sweet Harmony in those varieties of Bodies If you look upward you will see their infinit movings different and yet not troubled each at other nor to each other If you look downwards you see the Sea continually moving above the Earth and yet not passing there its bounds but abides as two espoused each to other We also behold all the Creatures of different kinds and properties and yet how do they concur and agree together the tame ones abide in flocks among men for their use the wild ones that have strength to destroy men they abide in Desarts as if they were agreed so to do Sure this must be from a power beyond and above all these And now go to Man or into Man that is an Abridgment of the whole Universe a Body fit for all sorts of movings and a Soul without removing makes the Body move which way it pleases and by Reason guides and governs all in such an admirable Congruity and Harmony that it 's clear that something above all must thus guide lead and order all and that is God 2. Consider the Strength and admirable Submission each to other though of great difference both in power and property yet all acting as if each were servant to the rest the Heavens submissively serve the Earth and the Earth the Herbs Plants and Grass and these serve the Cattel and the Cattel serve Man and Man serves the Ground by tilling and the Cattel by looking and providing for them O the strong reciprocal submission and servitude this must be from a power beyond and above all and that is God 3. The unexpressible Subsistence You see the Seas about the Earth which seems continually to threaten the Earth and yet keep within their bounds the Earth heavy and massie and yet notwithstanding setled or rather hangs in the Air The Winter seems to destroy the Herbs c. the Summer again revives them the Beasts stronger than Men and able to destroy them and would do so did not a higher power keep them in and yet they submit and all subsist together O this must be from a power above all and that is God 4. Consider the furthest end of the least and the ultimate end of the chief What is or can be less than a bare being as Earth Air Water c. they have only a bare being Now what is next to that but a not-being and that is nothing now this is a mixim That between something and nothing let it be never so small yet there ●…s an infinit space And nothing but an infinit Power can bring something out of nothing Now before being no being cannot cause a being but it must be from another cause Now go to the highest above Being is Life and above that is Life and Sence and above that is Life Sence and Reason and that 's in Man c. So he is the Chief And what is chief in him it is his mind and understanding by which he knows all that is to be known it can go up to Heaven and judge what 's there and to the furthest parts of the World and to all parts at once and yet sit at home in