Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	drink_v	flower_n	wine_n	11,330	5	9.8832	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11059	The first booke of questions and answers vpon Genesis Containing those questions that are most eminent and pertinent, vpon the sixe first chapters of the same booke: collected out of ancient and recent writers; both briefly and subtilly propounded and expounded, by Alexander Rosse, of Aberdine, preacher at Saint Maries neere Southampton, and one of his Maiesites chaplaines.	Ross, Alexander, 1591-1654.	1620 (1620)	STC 21325; ESTC S112086	52,680	137

THE FIRST BOOKE OF QVESTIONS AND ANSWERS vpon Genesis Containing those questions that are most eminent and pertinent vpon the sixe first Chapters of the same Booke Collected out of ancient and recent Writers Both briefly and subtilly propounded and expounded By Alexander Rosse of Aberdine Preacher at Saint Maries neere Southampton and one of his Maiesties Chaplaines LONDON Printed by NICHOLAS OKES for Francis Constable dwelling in Pauls Church-yard ouer-against the great North doore at the signe of the white Lyon 1620. ❧ TO THE RIGHT Honorable Francis Lord Verulam Lord high Chancellor of England c. In this Vniuerse Right Honorable THere are onely two things that are the obiects both of Contemplation and of Admiration that is the Creator and the creature amongst the creatures onely two Angels and men in man onely two parts the bodie and soule in the soule onely two faculties the mind and the will in the minde two things onely God and his Word the Word of God is two-fold internall and externall the externall word is two-fold spoken and written the written word hath two parts the old and new Testament the old containeth two Moses and the Prophets and Moses speaketh of these two we formerly mentioned which onely are the obiects of our contemplations euen the Creator and the creature the Creator wee know via negationis eminentiae causalitatis but we know the creatures if they be sensible Cognitione sensitiua if not intellectiua but properly in this life wee know not God in regard of his Essence for how shall wee know him of whom there can not be framed either Species intelligibiles or sensibiles seeing that knowledge is per species yet in part we know him in regard wee haue some knowledge of his personall and essentiall properties of his effects and operations Which knowledge is but small because our finite science cannot comprehend that infinite Essence For if a shell cannot contain the Sea which is a creature much lesse can our soules him that is our Creator The cause then why the Owle can not behold the Sunne is in the eies of the Owle not in the Sunne so that we cannot know God perfectly is not in God who is most perfect but in vs that are imperfect quidquid recipitur recipitur ad modum recipientis non ad modum recepti Then our knowledge is so weake that wee neither know the first effector whose Essence is most excellent neither his first effect I meane the first matter whose existence is most impotent Yet a more eminent knowledge of our Maker haue wee than the Pagans who only know him by his works but we by his words they by contemplation we by inspiration they by senslesse Images we by his essentiall Image they by painted and carued stones we by that stone which the builders did refuse which became the head of the corner which was cut out of the mountaine without hands which brake all their Images to powder vpon which are seuen eies euen that tried and precious stone that was laid in Sion by him I say in whom the God-head dwels bodily in whom are hid al the treasures of wisedome and knowledge haue we the knowledge of our Creator without whom our science is but ignorance and our meditations vexations This is that internal word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom and by whose spirit was spoken and written this externall word contained in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the which word the Creator and the creature is only to be knowne not only in all but in euery part thereof no lesse than the soule is all in all the body and all in euery part of the same so is knowledge in this word Now this externall word differeth from Christ the internal word of the Father as in vs the word which is in our mind doth differ from that which is in our mouth and books our internall speech and reason is generated in the soule and of the soule and is coetaneall with the soule so is Christ begotten in the Father and of the Father and is coeternall with the Father but the word that is in our mouth and books is accidental and the effect of our internall word so is that word which is in the Scripture and in the mouth of Christs seruants accidentall and the effect of Christ the internall word of the Father who is both ratio oratio Patris for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both Our soules cognitione directa doe vnderstand many things that are without the soule but cognitione reflexa she vnderstandeth her selfe and then idem est intelligens id quod intelligitur so God doth know all his creatures which are but his effects but in vnderstanding himselfe from all eternitie he doth beget that knowledge of himselfe and in himselfe which is himselfe euen Christ his owne wisedome and knowledge Yet there is great relation betweene Christ Gods internall Word and the Scripture his externall word for as none knoweth the Father but by the Sonne his word internall so none knoweth the Father the Son but by the Scripture his Word externall As the internall word was Principium essendi the beginning of the creatures so the externall is Principium cognoscendi the beginning of knowledge As nothing did exist before the word internall so nothing was spoken before the word externall As by the internall Word the world was created so by the externall word the world is instructed As that word was cōceiued of the holy Ghost so this word was inspired by the holy Ghost As that word was persecuted by the Iewes and crucified by the Roman Pilate so this word hath beene falsified by the Iewes and wounded by the Roman Prelate As it was held vnlawful for the people to cōuerse with that Word so it was held vnlawfull for the Lay people to conuerse with this word As the Iewes did more regard their traditions than that word so the Romans doe more regard their vnwritten lies than this Word As that Word was buried in a garden and kept sure from his Disciples so was this word buried in an vnknowne tongue and kept close from Christians as this word in despite of the Iewes was restored to life so this word in dispite of the Popes is brought forth againe to light This is that word the Author obiect subiect end and ground whereof is God for verity admirable for antiquity venerable for sanctity incomparable for vtility inestimable here is light for the blind life for the dead food for the hungry drinke for the thirsty here is the tree of life the fountaines of liuing waters Manna the food of Angels pearles and other rich Iewels here is a banquet of many dishes an Apothecaries shop with many medicines a sweet garden of many flowres an Armour-house with many weapons here is salt to season milke to strengthen wine to comfort and hony to sweeten here the cold may be warmed the weary refreshed the naked clothed