Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	earth_n	fire_n	great_a	4,376	5	3.2677	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20770	A treatise of the true nature and definition of justifying faith together with a defence of the same, against the answere of N. Baxter. By Iohn Downe B. in Divinity, and sometime fellow of Emanuel C. in Cambridge.; Selections	Downe, John, 1570?-1631.; Baxter, Nathaniel, fl. 1606.; Bayly, Mr., fl. 1635.; Muret, Marc-Antoine, 1526-1585. Institutio puerilis. English.	1635 (1635)	STC 7153; ESTC S109816	240,136	421

of an implicit or couched ignorance Of an implicit Faith we haue often heard and of a rude and confused apprehension the Iesuit in the place by you quoted speaketh but an implicit ignorance was neuer yet heard of and what meaning it may haue for my part I cannot see De iustif lib. 1. ca. 7. Bellarmines right words are these Faith is better defined by ignorance then knowledge which saying of his how my speech helpeth I would you had taken a little more paines to make it manifest For whence and how you should collect it I cannot tell except perhaps it bee thus I say that Faith is not a knowledge Ergo I say also it is an ignorance I answer therefore secondly that Bellarmine and I speake not of the same Faith for hee speaketh of Faith of Story and I of Faith of Person so that when I say Faith of Person is not a knowledge I cannot help him who saith Faith of Story is not a knowledge For as for Faith of Story you cannot bee ignorant that contrary vnto Bellarmine in my Treatise I haue called it a Generall knowledge so farre am I from defining it by ignorance with him And yet I would haue you to know also that when I say Faith of Story is a knowledge I meane not thereby Science of Conclusions acquired and gotten by demonstratiue proofe out of such principles as are of themselues knowne and euident For how can a man by the light of naturall reason aspire to the knowledge of that which is supernaturall and aboue reason But I vnderstand an explicit and distinct apprehension of the necessary Articles of Faith opposite vnto that brutish ignorance which Papists call implicite Faith and Blind obedience which distinct apprehension Bellarmine in the place before alledged denieth necessarily to bee required vnto Faith Farthermore I would faine know how this followes Faith is not knowledge Ergo it is Ignorance for by the same reason you may conclude Faith is not Hope Ergo it is Despaire or thus Earth is not fire Ergo it is water and so by your creation all things in the world shall bee one of two fire or water Metaph. 12. But you should remember that simple negation is positiue of nothing and that Priuations are reduced vnto that subiect whereunto their Habits doe belong whence it followeth that denying Faith to be in the Vnderstanding and so to be knowledge I deny it also to bee Ignorance N. B. Againe whatsoeuer bringeth life eternall bringeth iustification and is Faith But true knowledge of Iesus Christ bringeth life eternall Therefore true knowledge of Iesus Christ bringeth iustification and is Faith The Minor I proue out of the Words of Christ in S. Iohn Ioh. 17.3 Mel. Pez Arg. Theol. p. 3. notitia Es. 53. significat non solum agnitionem personae beneficiorum Christised etiam fiduciam quiescentem in Christo sicuti Ioh. 17. This is life eternall to know thee to bee the onely true Lord and him to bee Iesus Christ whom thou hast sent into the world The Maior is plaine whatsoeuer apprehendeth that last which is life Eternall apprehendeth the former as election and iustification c. But the knowledge of Christ apprehendeth eternall life Therefore it apprehendeth iustification But hence it followeth whatsoeuer apprehendeth iustification is Faith True knowledge of Jesus Christ apprehendeth iustification Therefore true knowledge of Christ is Faith and so consequently and conuersiuely Faith is knowledge and this knowledge is Faith Ioh. 19.25 Eph. 3.14.15.16.17.18 1 Cor. 13. And by this meanes Particular knowledge commeth not in time after faith but is Faith and is knowledge in the beginning in proceeding is knowledge and in the end is knowledge I. D. The Maior of your first Syllogisme that whatsoeuer bringeth life eternall bringeth iustification I deny You say it is plaine because whatsoeuer apprehendeth the last such as is eternall life apprehendeth the former also which is iustification But first what rule of Logicke allowes you thus to shift tearmes and to turne bringing of life and iustification into apprehending life and iustification For howsoeuer you seeme to vse them indifferently yet are they words of different significations and therefore confounding them thus you make not so much the truth of the Maior plaine as obscure the meaning thereof Againe chuse whether of these tearmes you please yet is it palpably false that Whatsoeuer bringeth or apprehendeth the last bringeth and apprehendeth also the former Rhetoricke brings a man to speake eloquently which is the latter yet it is Grammar not Rhetoricke that brings a man to speake congruè which is the former Physicke brings a man to the faculty of curing diseases which is the latter yet brings not to the knowledge of the nature of things for that belongs vnto the naturall Philosopher and according to the old saying where the Physiologer ends there the Physician begins So also in diuine matters Hope apprehends eternall life which is the latter for it is the proper obiect about which it is occupied it apprehendeth not iustification which is the former for then by your rule it should bee Faith it selfe that being faith as you say which apprehends iustification As therfore when diuerse needles are by the Loadstone trained one after another the vertue of the stone moueth the first the first the second and so of the rest but the third or second is no way the cause of the dependency of the first so in the concatenation of the causes of our saluation reckoned vp by the Apostle to wit Election Rom. 8.30 Vocation Iustification Glorification the former are mouers as it were vnto the latter but not the latter vnto the former The reason of all in a word is this because as I haue already shewed more is required vnto the maine end then vnto the subordinate meanes and therefore seeing saluation is the end Iustification the meanes not whatsoeuer is requisite vnto that is presently necessary vnto this The Minor that true knowledge of Iesus Christ bringeth eternall life I also deny For Particular assurance which is the knowledge you must here vnderstand or else you conclude not to the purpose bringeth not eternall life in as much as a man may be saued without it as we haue already sufficiently proued Neither doe the words of Christ in S. Iohn verify your Minor Ioh. 17.3 for by knowledge there he meaneth not your particular assurance and perswasion by which a man knowes he is iustified shall be saued but such a knowledge of Christ and his Gospell as is mingled with faith and worketh our wils to accept of Iesus Christ for our onely mediator And this knowledge is said to bee eternall life not because euery one that barely and nakedly knowes liues eternally for as wee haue shewed Reprobates and Diuels haue Historicall Faith but partly because no man can liue without it partly because by it the Spirit of God worketh in the Elect that Faith by

Person certenly there cannot bee two Sonnes one of God and another of Mary but the Sonne of God must needs be the Sonne of Mary and so Mary be the Mother of the Sonne of God And as by reason of this Hypostaticall vnion Christ himselfe doubted not to say The Sonne of Man came downe from heauen so the same analogie and proportion of Faith requires vs to say The Sonne of God is borne of the Virgin Mary which as Vincentius Lirinensis saith is most catholickly beleeued and most impiously denied Much more might be added hereunto but to them that iudge of persons by the Faith this is too much and enough euen to them that iudge of Faith by Persons Only from hence I inferre first that Titius confounding Papists in open pulpit for calling the blessed Virgin Deiparam the Mother of God either knew not what he said and so proued himselfe but a nouice in Diuinity or if he spake aduisedly and out of iudgement it was no lesse then professed heresy Secondly that I disapprouing Titius therein cannot iustly bee taxed of tricks or niceties or spirit of contradiction vnlesse together with mee Councels Fathers Protestants the Apostolicall and Chalcedonian Creed Scripture and the Analogie of Faith vndergoe the same censure Lastly that as Seneca otherwise an excellent Moralist spake very irregularly when hee said Drunkennes would sooner be commended in Cato then Cato condemned for his Drunkennes so you though els I perswade my selfe a sound and Orthodoxe Christian much swarued from the rule of Piety and Faith when you chose rather to excuse Nestorianisme in Titius then with me to condemne him for it And all least some who haue ouer prodigally bestowed transcendent and immoderate prayses vpon him should seeme eyther too weake in iudgement or too strong in passion M. ANTONIVS MVRETVS his Institution for Children translated MY Sonne while you are young These precepts learne of mee Beare them in mind not on your tongue And let them practiz'd bee First see you serue and feare The God of heauen aboue Then Parents deere and such as beare The roome of Parents loue To lie count it great shame What thereby can you gaine If you haue err'd confesse the same So grace you may obtaine Seeke learning greedily Then learning what more sweet By it you may most readily With wealth and honor meet If any shall you chide When you haue faulty been Thanke him therefore and then take heed He chide you not agen The man that speakes you faire Count him not straight your friend He hates the child that doth him spare When as he doth offend Who once hath you deceiu'd With flattring words and faine He when occasion is perceiu'd Will you deceiue againe If you be wise nor none Nor euery one belieue You loose your credit by the one Th' other will you deceiue If sin you should commit Or in your mind should plot God who sees all things seeth it Though man perceiue it not To none but friends well tride Your secrecies reueale And what you would haue others hide First you your selfe conceale Fixe not your eye on things Uncomly to be done By wanton sights young tenderlings Soone take infection Refraine and turne your eare From filthy ribaldrie Such as delight therein forbeare To keepe them company Vnpleasant if the root Of studie seeme to you Yet doubtles sweet wholesome fruite In time from thence will grow If you in play delight That pleasure soone decayes If in your booke the benefit Thereof remaines alwayes If rest bee moderate Health it and strength doth breed But duls the spirits and doth rebate Wits edge if it exceed Whiles others good you seeke Good to your selfe you gaine Vnlesse you louing be and meeke Loue can you not obtaine Wonder not when you see How wicked men doe thriue God will at length reuenged bee Though he a while repriue If rest you seeke and ease Spare you no paines in youth For after labour quietnes With dignity insueth Looke often in your glasse And beauty if you finde Beware you doe it not deface With vices of the minde But if therein you see Your selfe deform'd and foule Let that defect supplied be With vertues of the soule Doe not what you would dread To doe if men did see And let your selfe to you insteed Of many a witnesse be To shew you much should heare And few should be your words Nature to you a double eare And but one tongue affoords Haue care you oft behold What you would safe should bee Theeues seldome are with those things bold Which oft the eye doth see Slouth fawnes at first and fleeres But euer ends in shame Industrie rigorous first appeares But breeds immortall fame Or tast no wine or it With store of water drench For youth in wine to take delight Is fire with fire to quench Let your lookes modest be Your speech courteous and kinde So doing shall you easily Much loue and frendship finde In your desires let not Wealth more then vertue sway Vertue by wealth cannot be got But wealth by vertue may What so you learne that striue To hold fast in your mind Else draw you water in a siue And vainly beat the wind Vndiscreet anger flee Then wrath what fouler vice What moues thereto great praise will be To you if you despise Elms high on mountaines plac't With storms are often beat Whose fury shrubs doe seldome tast That low in vales are set So at the great mans gate Great dangers doe attend But euer to the meane estate The heauens more safety send A few words seasonably If children speake is fit The one doth argue modesty The other argues wit The way to honest fame Would you faine learne of me 'T is this be you in truth the same You would be thought to be Who feares his Masters charge The rod he needs not feare Who that contemnes and runs at large The smart of this must beare Thrice happy child that growes In vertue more then yeeres Deserued prayse each one bestowes On him aboue his peers On him they look to him They wish all happines But none vouchsafeth speech to them That rust in idlenes Them all men doe despise The vulgar them de●ide Their parents scarce with patient eyes Their presence can abide Sin hurts not then alone When we the same commit For vse of sin makes vs more prone And apt againe to it What so is good pursue If hard at first it seeme Yet after vse and practice due You easie will it deeme The good turne you receiue Extoll you and confesse What you haue done giue others leaue To praise make you it lesse When with vtility Honesty cannot stand You may not doubt but honesty Must haue the vpperhand And thus to you my child These few rules I commend Which well obseru'd strange fruite will yeeld Vnto you in the end Meane while that God aboue Whose mighty word and will What euer is doth rule and moue Blesse your endeuours still Whom early