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	heaven_n	word_n	6,641	5	4.7023	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25280	An analyticall exposition of both the epistles of the Apostle Peter illustrated by doctrines out of every text and applyed by their uses for a further progresse in holinesse / by ... William Ames ...	Ames, William, 1576-1633.	1641 (1641)	Wing A2994; ESTC R23196	182,068	257

speciall heed unto those things whereof we have greatest use This is gathered from these words Knowing this first For the Apostle would that for the present they should first and chiefly think of those things that the Apostles had spoken for their present use touching those wicked men Doct. 2. The Scripture foretels most grievous things of the last dayes So 1 Tim. 4. 1. 2 Tim. 3. 1. Reason 1. For that iniquity doth abound more in the last dayes it is because knowledge doth abound which is held under righteousnesse that makes the sin the more sinfull Rom. 7. 13. and doth more incense the wrath of God Romans 1. 18. 2. Because the last ages by reason of that depravednesse and corruption which hath over-spread mankind are as it were an the sink of all the ages that went before to receive their d●egs Vse 1. This may serve to informe us not to be too much troubled in mind when we see as it were inundation of iniquity and impiety flowing every where because such things were foretold us before Iohn 16. 4. 2. Not to fashion our selves to those courses that are common in this age but to prepare and arme our selves rather against their contagion Doct. 3. Amongst wicked men they are the worst of all that scoffe at godlinesse This is gathered from this word scoffers Reason 1. Because they are not only unbelievers but despisers of the faith also For scoffing is from contempt 2. Because their consciences are feared as it were with a hot iron that can be wrought upon by no instruction and therefore they are quite desperate For they have quenched and choaked even those naturall sparks which are wont to break out in all mens hearts 3. Because they are the chosen instruments of the devill to turne aside others from godlinesse and to make the faithfull servants of God ashamed of it if it were possible For the proper effect of scoffing is shame Vse This may serve to admonish us to shun such scoffers as the monsters and p●sts of mankind Doct. 4. They that maintaine wicked opinions in their minde are given to impurity in their life This is gathered therehence that the same men are called scoffers and such as walk after their own lusts Reason 1. Because the proper cause why such men do labour so much to cast off all sense of religion is no other then that they may with all licentiousnesse give themselves wholy over to their most filthy lusts 2. Because such wicked opinions or imaginations do let loose the raines to all concupiscence and therefore are the cause of increasing that wickednesse whereof at the first they were the effect Vse 1. This may serve to informe us not to think that wicked and profane and Atheisticall men do speak from any reason or judgement when they scoffe at religion For they are beasts in their life and therefore they have also beastly imaginations which they are wont to bring forth under a shew of reason 2. To admonish us in shunning profane and blasphemous opinions and imaginations to beware especially of a wicked life because it makes way for all wicked opinions Doct. V. That is proper to wicked and prophane men in some sort to deny the comming of the Lord and his judgement This is gathered from verse 4 at the beginning Reason Because the expectation of judgement is a strong bridle to restraine and keep in the wickednesse of men which ungodly and profane men do most of all desire to shake off Vse This may serve to admonish us by all means to take heed that we be not any way partakers of that impiety which comes to passe not only then when we do utterly deny his comming but also when we do either make any doubt of it or apprehend it as a thing far off from us or do ineffectually think of it not edifying our selves in faith and obed●ence Doct. 6. The fallacy wherewith wicked and profane men do deceive themselves consists therein that they will believe nothing above their senses and do oppose their sense against the testimony of God This is gathered ver 4. at the end For since the Fathers c. Reason Because they are sensuall men Iude v. 19. and are led by sense and sensible things like as bruit beasts Vse 1. This may serve for information hence we may understand that the contradictions of profane men are void of all reason and therefore are to be contemned with detestation Nothing can be more contrary or mad then to consult with nature about supernaturall things and to fetch the judgement of spirituall things from sense 2. To admonish us not to attribute any thing to our senses in matters of faith For it is all one as if we should seek the judgement of reason amongst bruit beasts Verse 5. For this they willingly are ignorant of that by the word of God the heavens were of old and the earth standing out of the water and in the water Verse 6. Whereby the world that then was being overflowed with water perished Verse 7. But the heavens and the earth which are now by the same word are kept in store reserved unto fire against the day of judgement and perdition of ungodly men The Analysis IN the refutation of this profane opinion the Apostle doth first reprove the ignorance of these profane men verse 5. 6 7. Secondly he doth instruct the faithfull touching the comming of the Lord in those things that did most pertaine to the confirmation of them in the truth against such temptations that might arise from such humane cavillings verse 8. 9 10. The Apostle reproves their ignorance 1 From the cause that it was voluntary or affected ignorance 2 From the object namely that truth which they willingly were ignorant of and did oppugne Now that truth which is affirmed contradicts that assertion whereby these men would confirme their opinion For when they had said it and had brought it for an argument that all things did continue in the same estate from the beginning of the creation the Apostle denies this and shewes the contrary by the history of the flood v. 6. then by comparing things alike he gathers that the same also is to be expected concerning the destruction of the world by fire at the comming of the Lord that was before in some sort performed by the destruction of it in water v. 7. 3 The reason of this consequence is taken from the common cause of creation preservation and both destructions of the world namely the word will of God v. 5. 7. 4 He doth illustrate the conclusion it selfe concerning the destruction of the world by the end thereof that it may withall be applyed unto those wicked ones with whom he now dealt v. 7 at the end while he cals the day of the Lord the day of judgement and perdition of ungodly men For in these words he threatens eternall damnation unto those profane men that denied his comming w ch must certainly be expected at

rebuke that sin Rom. 7. 7. 2. The consciences of sinners do usually also check them Rom. 2. 15. 3. The very creatures do it also after their manner Deut 31. 28. and if they should not in their appointed order sufficiently rebuke sinners there should some extraordinary miracle be shewed rather then they should not be convicted as we see here in the example of Balaam Vse 1. This may serve to admonish us to apply our minds unto these rebukings of God and not to be carelesse of them as desperate men use to be but to yeeld unto them and shun all those things that are rebuked by God either in the Scriptures or in our consciences or in the creatures 2. To exhort us to use all diligence to seek and preserve in our selves that testimony of God and our conscience which may be for our comfort and not for our rebuke Doct. 5. Those men are extreamly and brutishly mad that will not be rebuked or stopped in their impiety unlesse it be by some miraculous work This is gathered from the end of verse 16. the dumbe Asse speaking with 〈◊〉 voice forbad the madnesse of the Prophet Reason Because such men are deprived of common sense touching spirituall things and are given over unto a reprobate sense Vse This may serve to admonish us to beware of that hardnesse of heart which cannot beleeve God speaking in his word and not to give way to that vaine imagination which Dives with his brethren is said to have maintained Luke 16. 30. and Abraham refutes verse 31. Verse 17. These are welles without water clouds that are carried with a tempest to whom the mist of darknesse is reserved for ever Verse 18. For when they speak great swelling words of vanity they allure through the lusts of the flesh through much wantonnesse those that were cleane escaped from them who live in errour Verse 19. While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage Verse 20. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are againe entangled therein and overcome the latter end is worse with them then the beginning Verse 21. For it had beene better for them not to have knowne the way of righteousnesse then after they have knowne it to turne from the holy commandement delivered unto them Verse 22. But it is hapned unto them according to the true Proverbe The Dog is turned to his own vomit againe and the Sow that was washed to her wallowing in the mire The Analysis IN these verses is contained a refutation of the false teachers of whom a description was made before Now the sum of this refutation consists herein that all those things were vain which they promised to their disciples or followers And this is in generall shewed by those comparisons which are made verse 17. Where these teachers are said to be wels as it were without water and clouds without raine because they make shew of many things worthy to be desired but they performe nothing at all Upon occasion of these similitudes by the way he repeats the punishment which God had prepared for them by a continuation of the same Allegory namely that whereas they are wels as it were or clouds making shew of some mist they shall at length certainly find the mist of eternall darknesse 2. The same vanity is illustrated by the impulsive cause that moved them to spread abroad their new opinions which was their swelling vanity verse 18. in the beginning and by the effect thereof which was their crafty seducing of Christians to give themselves over to the lusts of the flesh at the end of the same verse 3 The same vanity of their promises is set forth verse 19. at the beginning by the great dissimilitude and opposition that is betwixt them and their promises For they promised liberty unto others when they themselves were servants of corruption Thence the vanity of their promises is made manifest and palpable as it were because they promised that whereunto they themselves were strangers and far remote from it 4. That which is put in the dissimilitude namely that they were servants of corruption because some might make a doubt of it the Apostle confirmes it at the end of verse 19. by the generall definition or description of a servant or that bondage which he meant namely that he is another mans servant that is overcome by him For he that is taken by the enemy in warre is brought in bondage to him at least untill he hath payed the just price of his ransome 5. The misery of this bondage is amplified in respect of those that have made profession of faith and holinesse by comparing things unequall betwixt that condition whereunto they were obnoxious before their calling and this which they have brought upon themselves by their Apostasie where the misery of the latter condition is made greater then the former vers 20. and the reason of it is given vers 21. Because the sin is greater which is committed after and against the knowledge of the right way then that which is done through ignorance which inequality is also illustrated by a comparison of the like things that is explained in proverbiall sentences of the Dog and the Sow verse 22. Quest. Here ariseth a Question Whether those that were seduced by the false teachers were before true believers Answ. They had that faith which we use to call temporary faith but they were never soundly rooted in faith This is proved out of the 14 verse where all those that were seduced by these deceivers are called unstable soules For if they had beene by sound faith grafted into Christ then they should have been stable and corroborated in him also And whereas they are said verse 18. to have cleane escaped from the wicked this was 1 In respect of the profession which they had made of their true conversion 2. In respect of the assent which we must think that they did give inwardly also unto the word by which they were called to this conversion 3. In respect of the change which they had made in their outward carriage 4. In respect of some small beginning also whereby they tended towards holinesse it selfe The Doctrines arising herehence Doct. 1. They that go astray themselves from the right way and cause others to go astray whatsoever they make shew of they have nothing else in themselves or in their errours but vanity This is gathered out of verse 17. and the beginning of 18. For they are said in the text to be as it were vanity it selfe as Solomon faith of all things that are under the Sunne in respect of happinesse they are vanity of vanities Now they are said to be vain 1. Because they have only a shew of some truth or good not the thing it selfe 2. Because they make a shew of communicating