Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	call_v	earth_n	sea_n	3,957	5	6.9260	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47422	Mr. Blount's oracles of reason examined and answered in nine sections in which his many heterodox opinions are refuted, the Holy Scriptures and revealed religion are asserted against deism & atheism / by Josiah King ...	King, Josiah.	1698 (1698)	Wing K512A; ESTC R32870	107,981	256

Ministerii id est tricesimum annum implever it principium Geneseos legere non permittitur Unless a Man had attained to the Year of the Sacerdotal Ministry which is the Thirtieth Year compleat they were not permitted to Read the beginning of Genesis Which Practice appears also out of the Prologue Galeat and from Origen on the Canticles we are told by both that the Jewish Doctors forbid these Four things because of their Difficulty and Profoundness to be read by any but such as attained to Thirty Years of Age and those were the Three First Chapters of Genesis the beginning and end of the Prophet Ezechiel and the Book of Canticles This Decree of the Jewish Doctors is also mentioned by Prosper Aquitanicus lib. 3. de Vita Contemplativa c. 6. Where he gives us a good Account thereof and contends for the literal Sense Now altho they account this Book obscure yet I do not find that any of the Ancient Jews excluded a literal Sense Philo Judaeus excepted whose Arguments are very weak and unbecoming so great an Author It was a known rule among the Rabbies that Scripture falls not in with the Midrash i. e. The Scriptures are to be Interpreted in a literal Sense And Buxtorf de punct Antique tells us That when the Allegorical or Cabalistick Sense is contrary to the Literal the Cabalistick is to be rejected neither must we think otherwise of the Modern Jews if they will be consentaneous to themselves and the Eighth Article of their Creed Out of which it necessarily follows that altho the Jews allowed an Allegorical Sense yet they never allowed any which interfered with the Literal If we consult the Ancient Christians we shall find that they were careful to preserve the Literal Sense of Genesis Epiphanius in Ancorato c. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If there be no Literal and Sensible Paradise then there is no Fountain no River no Pison no Gihon no Tigris no Euphrates no Fruit no Leaves no Adam no eating the Forbiden Fruit but the whole truth is a Fable and nothing but Allegory And c. 54. of the same Ancorate he calls Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a furious Mad Man for his obtruding on the World Allegory instead of a Literal Truth St. Jerom in his Comentaries on Daniel c. 10. Writing something with relation to the Mosaical Creation seems to be much concerned in these Words Eorum deliramenta conticescant qui umbras imagines in veritate quaerentes ipsam conantur subvertere veritatem ut flumina Arbores Paradisum putent allegoriae legibus se debere subruere Let their follies be gone who searching after shadows and Images in the Truth endeavour the subversion of the Truth it self and think to bring Trees Rivers and Paradise it self under their Rules of Allegory St. Austin lib. 8. de Genesi ad literam cap. 1. Having delivered His opinion that some things in Genesis may admit as he calls it a Spiritual Sense doth then in general declare Narratio in his Libris non genus locutionis figuratarum rerum est sicut in cantico canticorum sed omnino gestarum est sicut in Regnorum libris hujuscemodi Ceteris The account which we have in the Book of Genesis is not Allegorical or Figurative as in the Book of Canticles but it is Historical and Literal as in the Books of the Kings and such like Historical Books As to the Second Consideration which relates to the great Changes which have happened to the Surface of the Earth I need not say much since I think it is taken for granted by all that have any acquaintance with History or Geography We Read in Plato's Timaeus of a Discourse between the Egyptian Priests and Solon about Six Hundred Years before our Saviour Solon is told there that of old Time without the Streights of Gibraltar there was a very great Island called Atlantis bigger then Asia and Africa put together and the said Island was afterward by a great Inundation and Earthquake in one Day and Night wholly overwhelmed and drowned in the Sea Some of the Ancients as Strato quoted by Strabo in the first Book of his Geography say that the fretum gaditanum or Streight of Gibraltar was forcibly broken open by the Sea The same they affirm of the Thracian Bosphorus and Hellespont that the Rivers filling up the Euxine Sea forced a Passage that way where there was none before of the like nature is that account of the Samothracians mentioned by Diadorus Siculus The River Arnus in Tuscany now falleth into the Sea Six Miles below Piza Whereby it it appeareth saith Dr. Hakewel that the Land hath gain'd much upon the Sea in that Coast for that Strabo in his time reporteth it was but Twenty Furlongs that is but Two Miles and a half distant from the Sea Varenius Conjectures That all China which is as bigg as all Europe or a great part of it was raised Originally from the Sea for that great and impetuous River called the Yellow or Saffron River coming out of Tartary and very often overflowing the Country of China is said to contain in it so much Earth and Sand as make up a Third part of its Waters the evenness and level Superficies of the whole Country of China renders this conjectture the more probable as that great Phylosopher Mr. Ray is of opinion in the 5th Chapter of the Consequences of the Deluge I shall here add what we find to this purpose in that excellent Geographer Maginus in his Preface and in Ocellus Lucanus Certum est says Maginus Insignes variationes in terrae partibus continuo evenire propter aquarum Inundationes marium praeruptiones ac recessus etenim non solum Regiones urbis oppida flumina alia hujusmodi sua nomina pro tempore mutant amissis prorsus prioribus Verum etiam fines ipsarum Regionum variantur urbes oppidaque senectute delentur Mare in uno loco Continentem Terrae dilatat in alio coarctat flumina quandoque augescunt quandoque minuuntur quandoque cursus variant quandoque etiam prorsus deficiunt sic quoque fontes stagna paludes alibi exiccaentur alibi vero procreantur 'T is certain there are great variations on the Surface of the Earth which continually happen by Inundations the breaking in and recess of the Sea Nay not only Countrys Citys Towns Rivers and the like change their Names but also Limits and Bounds the Sea in one place gains on the Land in another place it loseth Rivers sometimes grow sometimes lessen sometimes change their Channel sometimes wholy fail Fountains great standing Waters and Marshes in some places are dried up and appear in other places where they never were before Ocellus Lucanus who is an Author much valued by Mr. Blount p. 21● of the Oracles hath these Words N●w corruptions and violent alterations are made according to the parts of the Earth sometimes by the overflowing of the Sea Sometimes with

cannot be concluded from this passage For he frequently contradicts Himself in this particular And as Lipsius in the Third Book of His Stoical Physiology observes aliquando accedit aliquando recedit sometimes He affirms it sometimes He denieth it In the 36th Epist where He commends a certain person who removed from unavoidable Troubles in publick Affairs and comforts Him against death he hath these Expressions Mors quam parti mescimus recusamus intermittit vitam non eripit venet iterum qui nos in lucem reponet dies Death which we so much fear may intermit Life it shall not wholly deprive us of it the day will come which shall restore us from Death to Life And if we add what follows quem multi recusarent nisi oblitos reducerent his Contradictions in this place will be both visible and palpable In his 63d Epistle which was a Consolatory one upon the Death of a Friend and in the end of that Epistle he says Et fortasse si modo sapientum vera fama est recipitque nos locus aliquis quem putamus periisse praemissus est And perhaps our Friend whom we fear is lost for ever is only gone before us Some wise men are of Opinion that there is a common Receptacle for us all And this makes Lipsius in his Commentaries on this place to say Dubie trepide super immortalitate animae alias Seneca philosophizes doubtfully of the Immortality of the Soul as he doth also in other places And although Mr. Blount would in this page perswade us that Senecae is for the Mortality of the Soul yet p. 124. he confesses the Contradiction himself where he writes When I hear Seneca the Philosopher and others preaching up the doctrine of the Souls Immortality with a quid mihi cura erit transfuga tackt to the end of it nothing under Heaven seems to me more unaccountable and contradictory By which we see what little regard is to be had to the Stoical Philosophers if you consider them without their moral Sentences He that hath but the least Skill in Natural Philosophy cannot but perceive how grosly erroneous they are therein They who make the great God Corporeal they who make the Stars to feed on the Vapours of the Earth in which absurd Notion Seneca with his Rhetorical Flourishes seems to boast they who make the Sun to drink up the Waters of the Sea to quench his Thirst and the Moon to drink up the Rivers they I say who discourse so unphilosophically in these Physical Matters if they err in the momentous point of the Souls Immortality it cannot be accounted strange Natural Religion being according to our Author grounded on the immortality of the Soul and yet as it will appear hereafter that this immortality cannot certainly be known but by Scripture and the Parsons harangues as He by way of contempt says p. 118. and not by the Reasons of Philosophers The necessity of Revealed Religion must be very evident which our Deists Hypothesis will not allow P. 118. No Subject whatever has more entangled and ruffled the thoughts of the wisest men than this concerning our future State it has been controverted in all Ages by men of the greatest Learning and Parts ANSWER The Method Mr. Blount proceeds by in concluding from the Immortality of the Soul to future Rewards and Punishments is very good and I think the Reciprocal Consequence to be equally true The Sadduces as Josephus tells us lib. 18. Antiq. c. 2. affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Souls of men perish together with their Bodies And the same Josephus de bello Judaico p. 788. affirms that the Sadduces did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did deny the Immortality of the Soul and consequently Rewards and Punishments in the world to come And in this the Sadduces were agreeable to their Principles Ludovicus Vives in his excellent Book De veritate fidei chap. 5. lays it down for certain that whatsomever was affirmed by Philosophers with respect to a future State ita sunt leviter dicta ac frigide ut non satis videantur credere quae affirmabant Whatever they affirmed with respect to Rewards for Vertue or Punishments for Vice was so slightly and coldly delivered as that they seem not to believe themselves And the same Author speaks to the same Purpose chap. 6. What the Philosophers declare as to Remunerations after this Life they do it timide quasi diffidentur They declare their Opinions with Fear and Diffidence This Censure of Ludovicus seems to be too mild as I will exemplifie in some Particulars Cicero in his Oration pro Cluentio speaking of the Death of a certain Person says Quid mali mors illi attulerit Nisiforte ineptiis ac fabulis ducimur ut existimemus illum apud inferos impiorum supplicia sufferre What Evil did Death bring to him certainly none at all unless we give credit to such Fables and Fooleries as we are told befal impious Persons in another World And in the first Book of his Tusculane Questions Quae anus tam delira quae timea ista Aehcrontia templa alta or●i pallida Leti obnubila obsira ●eneb●is loca Non pudet Philosophum in eo gloriari quod haec non timeat quod falsa esse cognoverit What dreaming Old Woman can be so delirious as to be afraid of Acheron's Temples of the Principalities of Hell of pale Death of the cloudy and dark Palaces below It is a shame for a Philosopher to boast that he doth not fear these things for he knows that they are meer Cheats As for Pythagoras we have his Opinion in Ovid's Metamorphosis Quid Styga quid tenebras quid nomina vana timemus Why should we be so vain as to be afraid of Styx Acheron and such ridiculous Trifles And Plato alone seems only to speak doubtingly when in his Phaedon speaking of the Rewards of good Men concludes with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot positively determine in this matter To these I must add many more Testimonies together with that large Quotation of Pliny with which our Author fills two whole Pages and more but these may suffice to make it appear that we can have no certainty of a future State but from the Scriptures And that Natural Religion Mr. Blount's Diana can give no satisfaction in this Point controverted as he says by Men of the greatest Learning and Parts It would be now worth knowing what are the Expectations of a Deist with relation to this future State To which Mr. Blount replies Pag. 91. That there is a probability of such a Deist's salvation before the Credulous and ill living Papists which in truth is no more then this the Deist hath more probability of his salvation then he that hath none at all Especially if he be in earnest when he writes Pag. 92. That the Popish Religion stands on the same Foundation with Heathen Idolatry I say if he be in earnest for in his Notes