Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	fire_n	ghost_n	holy_a	5,254	5	5.8402	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49761	An history of angells being a theologicall treatise of our communion and warre with them : handled on the 6th chapter of the Ephesians, the 11, 12, 13, 14, 15, 16, 17, 18 verses / by Henry Lawrence ...; Of our communion and warre with angels	Lawrence, Henry, 1600-1664.; Milton, John, 1608-1674.	1649 (1649)	Wing L660; ESTC R12895	135,420	210

these faith suckes and drawes downe the dew of the spirit the cooling waters the refreshing streames if need be balsome and oyle to quench the fire before it kindle or to fetch it out when your concupiscents are cooled by the Holy Ghost and your spirit is in temper Fiery darts will do no hurt as a Grannado that falls into a Pit of water there is fire in it but before the blowe gives it is quencht O those sweet cooling influences of the spirit how refreshing are they as dewe to thirsty grounds when Dives burned what would hee have given for some water to coole his tongue When wicked men are fiered by the divells darts to dispaire or lust or persecution their owne spirits are inflamed burnt up and they burne what ever they come neere and so they must till they be utterly consumed for there is no heavenly dewe no water no rayne no balsome no droppings of the spirit But to us there is a River the streames whereof shall make glad the City of God Psal. 46.4 Shall refresh us shall keepe us from burning and fyering and chapping and hee gives an account of it ver 5. God is in the midst of her shee shall not be greatly mooved there is the head of that fountaine hee will not suffer the divell to gaine upon you to waste you to drinke you up very much to fire you but the streames shall continually refresh you and make you glad when others shal be like the parched heath in the wildernesse easily inflamed a curse to themselves and others Therefore with all gettings gett faith above all take the shield of faith and take it as I have told you take it on like a large shield that it may be fitt to cover you beleeve not scantily beleeve not a little have not your faith to fetch and prove and spell when the fiery Darts are shooteing how will you make this use of it els that I have told you is there any thing the divell would rob you of so much as lively faith effectuall faith bold and hardy faith hee knowes why well enough it will repell his fiery darts it will quench them yeild him not that peece of armour in any proportion that is so dammageable to him and so necessary for you faith is usefull in every thing but in these cases faith doth not all as I have told you and while you are doing this the obedience of faith the use of faith is as pleasing to God as resisting the fiery dart is necessary for you as therefore ye would be relieved when you most need it when your soules are fyered with lust or dispaire when those flames drinke up your spirits and undoe you beleeve boldly beleeve strongly without if's and and 's have God tyed and made one with you by faith according to the right notion of it and then dread nothing heere is good newes for you you will be able to quench all the fiery Darts of the wicked There now remaines nothing but some helpes to take this shield of faith First consider it under the notion of obedience in it the worke of God and the will of God is ingaged you may be bold with your selves and yet yee cannot because ye are creatures ye are not your owne but will you be bold with the will of God This to those that have but a little faith and love already will be a great argument God bids you sanctify his name bids you honour your father c. you will do it why because it is a thing not left to your choice God bids you sanctify him by beleeving honour him by beleeving and this is first to God to God immediately I beseech you looke not on faith in this notion as a priviledge left to the arbitration of your owne wills whether you will be so good to your selves or no but as an indispensible duty Some duties may be dispensed with for ends as the worship of God in some of his ordinance but this dutie lies so hard upon you as it is not to be dispensed with all for a moment not for the greatest good not for the salvation of all men if God be great to you therefore obey him in beleeving or upon the same reason cast of all Religion and disobey him in every other thing but if you feare to doe that then knowe that the same God that bidds you doe any other thing bids you also beleeve and know that this commandement is the least arbitrary of all the rest Secondly consider what obstructs faith if negligence and want of consideration as that doth much and often I beseech you let mee set you on considering consider that you will goe to hell without it if you will not beleeve God for the pardon of your sinnes and that hee is yours in Christ beleeve him for this that without this you wil be condemned for ever God may seme to put it to your choice whether you will beleeve or no but hee doth by no meanes put it to your choice whether you will goe to hell or no if you beleeve not for that is determined with him that the fearefull and unbeleevers shal be cast into hell and indeed thither are all men goeing a pace onely belief turnes the motion and makes the earth assend upwards But if you say you see you see your misery enough in unbelief but ye want boldnes to beleeve that you thinke that there is no proportion betweene sin and such a nothing as faith is there is a proportion betweene sin and damnation but not betweene sin and faith right now I have you where I would but then consider that the things wherin God useth man in the way to salvation are indeed nothing or as nothing by the foolishnesse that is by the Nothingnesse of Preaching hee saves them that beleeve The Vessells in which his word comes are earthen as good as nothing our righteousnes reacheth not to him and though our reward be heaven yet our merrit is nothing just nothing And therefore if faith in respect of its owne internall vallew or as a grace in this case were any thing wee should never be saved by it but now our comfort and assurance is that it is nothing But on the contrary though there be no proportion betweene sin and faith yet there is a proportion betweene sin and Christ or if you will have mee speake the truth there is no proportion in this regard Christs dyeing Christs suffering makes sin nothing so that that which held the greatest proportion before God before and was heavyer then the sand of the sea deeper then hell is now nothing what will you thinke your debts greater then God can pay will you ballance your wickednes and his love your unkindnes may be aggranated and made greater by his love but it cannot be made even with his love for hee is God In a word wee cannot out-sin his pardon or grace by any thing but unbeliefe so as this

about which our hope is conversant and the proportion lies thus Wee hope saith hee ver 2. when hee shall appeare to be like him for wee shall see him as hee is sayes hee there will be the same reason of your being like to him heere and hereafter and therefore if you will be like him in heaven you must be like him heere and your hope for the one must helpe you to the other now as in heaven hee is glorious so heere hee was pure ye are in all estates and conditions to follow and imitate your saviour for that is your hope to that you were predestinated Now hee was holy harmelesse undefiled therefore ye must be like in this state also Secondly your hope fixeth upon seeing him in heaven There shall no uncleane thing enter into the kingdome of heaven and therefore you must purge and cleanse your selves by the way and your hope must do it This purification respcteth both the body and the minde and is opposed to all bodily lusts which lies in the sences fancie or sensible things and to all spirituall lusts which lie in the understanding which lusteth against spirituall truths and the wayes of God sayes hee this hope must purifie you from all this But how high how farre must this hope act you to what degrees Even as hee is pure there is your patterne there is your examplar study what Christ was and be ye likewise study what Christ did or would doe and doe the same for instance wee are apt to be proud and vaine to be supercilious to overlooke men and little things to be every one for himself gripeing and graspeing Purify your selves in this even as hee is pure let the same minde be in you that was in Christ Iesus Phil. 2.5 who though hee were in the forme of God debased himself in a word consider the disposition of Christ and consider the purity of Christ and make that your coppy and as you would set no bounds to glory you would see him as he is and be like him so set no bounds to purity purify your selves after that patterne even as hee is pure and let hope and the reason of hope doe it because you have no greater pretensions to glory then you have to purity namely to be like Christ your head to whom by faith and hope you are conformed Thus yee see your Helmet in its glory securing you from all the evill of all the goods of the world and securing from all the evill of all the evill of the world and enabling and inspiring you to work and service even to all That you might be perfect and throughly furnished to every good worke improove therefore this blessed peece this hope and get it more abundantly You see it is a great matter how wee settle our hopes because in it lies the strength of our indeavours wee anchor in things by hope and fixe in them and being setled upon an immovable thing wee can moove steddily and stronglie Archimedes could moove the world if hee could fasten his engine now wee cast anchor in heaven and heavenly things in salvation for so sayes the Apostle Wee have an anchor of the soule both sure and stedfast and which entreth in to that which is within the vaile Heb. 6.19 Our anchor casts deepe in heaven where there is good earthing whence it will be impossible to be remooved by any stormes or windes But this wee must know that if you would make use of this or any armour which is spirituall it must be first raised to a pitch the armes must be fashioned and formed and then must be kept bright and in posture for service it must be weilded by a spirituall hand Now to raise this grace you must improove and raise your faith for as in all compositions you have something that gives the body of it so faith gives the body and substance to hope therefore faith is called the substance of things hoped for and therefore of all other things your hope will never outbid or goe beyond your faith keep therefore that full and high Yet Hope is a further grace and armour faith gives you things in their coulours with your interests in them it shewes you that they are and that they are yours but however faith gives them a kinde of presence by beleeving yet they are in themselves future as to us hope therefore takes in the pleasure of them beforehand lives in the joyfull expectation of them and so abridges the time which els would be tedious fancies to it self as I may so say the pleasures and joyes of eternall life and lives in a sweet anticipation of what it possesseth but by faith which as it is most pleasant in it self so it produceth mighty effects for joy for patience for working so as our life is comfortably entertained by it in joy and pleasure evills and calamities are mastered and subdued by it even the greatest and action and worke the end of living is promoted Therefore looke upon this peece which hath influence into so great effects as a reall not as a notionall thing as a thing that many want in the use and exercise of it but they cannot live without it they cannot live a vitall life animated with joy armed with patience and acted to worke and service Therefore let not so great an engine of the Holy Ghost so great and good an armour lye dead by us but rather let us improove it and use it try alwayes of raising it for it is raised and improoved grace that workes great and considerable effects And the sword of the spirit which is the word of God This is the last peece of armes and is fitted both for offence and defence it is an armes that is great alone and therefore men arme themselves with this which use no other and it is also an appendix to all armes for no man is armed at all points like a souldier which hath not a sword this is a peece of a very expedite and continuall use You need not goe farre to know what this sword is the Apostle describes it first by being the sword of the spirit that is a spirituall sword The weapons of our warfare are not carnall but mighty through God 2. Cor. 10.4 The Divell will not give way or yeild to a sword made of any other mettall therefore it is mighty through God The Egyptians are flesh and not spirit therefore they are weake One Divell is able to deale with all the fleshly and carnall weapons in the world it is not charmes and holy water nor resolutions and purposes and reasonings alone that are weapons fit for this combate they must be things truely spirituall But then secondly it is that sword which the spirit useth in us and by us the spirit of God the Holy Ghost so as there is a mighty arme to a mighty weapon For wee know not how to pray as wee ought how to doe any thing but the spirit maketh intercession in