Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	ghost_n	holy_a	word_n	6,570	5	4.3047	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00564	The blacke devil or the apostate Together with the wolfe worrying the lambes. And the spiritual navigator, bound for the Holy Land. In three sermons. By Thomas Adams.	Adams, Thomas, fl. 1612-1653.	1615 (1615)	STC 107; ESTC S100391	96,543	190

contemplate admire meditate your owne misery and your Sauiours mercy in this Glasse presented 2. Chrystalline is the other attribute which is not idem significans but plenioris nec non planioris virtutis not signifying the same thing but of a fuller and plainer vertue or demonstration Chrystallum est quasi expers color is accedens proxime ad puritatem aëris Chrystall is described to bee as it were voide of colour as comming next to the simple purity of the ayre Now as the other attribute takes from the Gospell al obscurity so this takes from it all impurity There is no humane inuentions carnall traditions or will-worship mixt with this Sea it is pure as Chrystall Abundant plagues shal be added to him that shall adde to this Booke and his part shall bee taken away out of the booke of life that shall sacrilegiously take ought from it Let me say God beholds vs through this Chrystall Iesus Christ and sees nothing in vs leane lame polluted or ill-fauour'd What euer our owne proper and personall inclinations and inquinations haue beene this tralucent Chrystall the merits and righteousnesse of our Sauiour presents vs pure in the eyes of God Through this Chrystall Christ himselfe beholds his Church and then saith Thou art all faire my Loue there is no spot in thee 6. There is a sixt opinion Some by this glassy and Chrystall-sea conceiued to be meant Baptisme Prefigured by that Red sea Exod. 14. To which red sea Paul alludes in the point of Baptisme 1. Cor. 10. I would not haue you ignorant how that all our fathers were vnder the Cloud and al passed through the Sea And were al baptised vnto Moses in the Cloud and in the Sea Of this minde are Augustine Tractat 11. in Ioh. Rupertus Euthymius The accordance of the Type and Anti-type stands thus As none of the children of Israel entred the terrestriall Canaan but by passing the redde Sea so ordinarily no Christian enters the celestiall Canaan but through this glassy Sea The Lauer of regeneration is that Sea wherein we must all wash Verily verily I say vnto thee He said so that could tell and he doubles his asseueration except a man bee borne of water and of the spirit he cannot enter into the kingdome of God Ordinarily no man comes to heauen dry-shod hee must wade through this ford The Minister must irrigare 1 Cor. 3. Iohn Baptist must powre on water and Christ must Christen vs with the Holy Ghost and with fire There must bee a washed body a clensed conscience This is that the Apostle calls pure water Heb. 10. Let vs draw neere with a true heart in full assurance of faith hauing our hearts sprinkled from an euill conscience and our bodies washed with Pure water So let vs draw neere without this no daring to approach the Throne of grace Through this Sea we must all saile the Holy Ghost being our Pilot the word of God our Compasse or how should we thinke to land at the hauen of heauen 7. Lastly others affirme that by this glassy Sea is meant the World So Bullinger c. This being the most generall and most probable opinion on it I purpose to build my subsequent discourse A speciall reason to induce me as I think the best light to vnderstand the Scripture is taken from the Scripture and as God best vnderstands his owne meaning so he expounds it to vs by conferring places difficult with semblable of more facility I deriue from Reuel 15. verse 2. I saw as it were a Sea of glasse mingled with fire and they that had gotten the victory ouer the beast and ouer his image and ouer his marke and ouer the number of his name stand on the sea of glasse hauing the harpes of God Where the Saints hauing passed the dangers of the glassy sea all the perils and terrors of this brittle and slippery World and now setting their triumphant feete on the shores of happinesse they sing a victorious song Great and maruellous are thy workes Lord God Almighty iust true are thy wayes thou King of Saints Praising God with harpes and voices for their safe waftage ouer the sea of this World Now for further confirmation of this opinion in the 3. verse the exultation which they sing is called the song of Moses the seruant of God So that it seemes directly to answere in a sweet allusion to the deliuery of Israel from the Egyptians At what time the diuided waters of the redde sea gaue them way standing vp as a wall on their right hand and a wall on their left and that so long till the little ones and the women with childe might passe ouer dry-shod But at last returning to their old course swallowed vp their pursuers Immediately hereon Exodus 15. Moses and all Israel turning backe to behold the Egyptians drown'd in the sea or floting on the waues whiles themselues stood secure on dry land they sung a song to the LORD The Children of Israel hauing passed the redde sea sing a song to the LORD the children of GOD hauing past the glassy sea sing a song also and this latter song is called by the name of that first euen the song of Moses So that the Analogy stands thus 1. The redde sea was a type of this glassy sea the VVorld 2. The olde Israelites of the new and true Israelites the Faithfull 3. The Egyptians of all wicked persecutors and enemies of Gods Church 4. Canaan the Land of promise of Heauen the Land of purchase which Christ bought for vs at so great a price Our Aduersaries like theirs our dangers like theirs our waftage like theirs but the Countrey we saile to far transcends that earthly Canaan That did but flowe with milke and hony for a time this with infinite ioy and illimited glory for euer Against this construction it is obiected 1. This Sea is before the Throne how can the World be so said Answ. Properly to shew that all things in the World are not subiect to fortune but gouern'd by Him that sits on the Throne 2. The world is rather thicke and muddie how can it be called Chrystall Answ. Fitly not in regard of the owne nature for so it is polluted but respectu Intuentis in regard of God that beholds it who sees all things done in it so clearely as in Chrystall The Allegorie then giues the World 1. for a Sea 2. for a Sea of glasse 3. Like to Chrystall 4. Lastlie it is before the Throne Two of the circumstances concerne the world in thesi two in hypothesi It is described taliter and totaliter simply and in reference Simply what it is in it selfe In reference what it is in respect of God The world is In regard of it selfe a Sea A Sea for Tempestuousness Sea of Glasse A Sea of Glasse for Brittlenesse In regard of God Like Chrystall for Gods eye to see all things in it   Before the Throne subiect to Gods