Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wonderful_a	work_n	work_v	74	3	6.5022	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30977	The genuine remains of that learned prelate Dr. Thomas Barlow, late Lord Bishop of Lincoln containing divers discourses theological, philosophical, historical, &c., in letters to several persons of honour and quality : to which is added the resolution of many abstruse points published from Dr. Barlow's original papers.	Barlow, Thomas, 1607-1691.	1693 (1693)	Wing B832; ESTC R3532	293,515	707

that tho' he had performed all the service and obedience that 〈◊〉 he 〈◊〉 of it was no more than what was 〈◊〉 Now since the Light of Nature 〈◊〉 perfect and in the state of innocence was no more than sufficient what can we imagine of our decayed lapsed and dim light which comes so far short of the former Whereas if it could teach us how to obey perfectly the Law of Nature it sh●uld be fully equal unto and run parallel with the same Reason III. This Natural light is much less capable to teach us the manner of that Worship which we owe unto God by vertue of the Covenant of Grace Because the Worship required therein is obedience unto God through Faith in Christ Jesus taking hold of the promises tender'd to us in his holy Gospel which Natural Reason can never conceive being ignorant both of the Object of this Gospel-Worship and the manner in which the same is to be perform'd as I shall more fully evince afterwards Assertion Fifth No Man by the sole light of Natural Reason without the help of Revelation can ever discover or comprehend that Sacred Mystery of the Holy Trinity viz. the distinct Hypostases of the Father Son and Holy Ghost one God Reason 1. Because if this Sacred Mystery had been cognoscible by the light of Nature then Pythagoras Plato Homer Aristotle c. would probably have known it But they have all past it over with a profound ignorant silence and where is the Man that hath ever discover'd it by the light of Nature Reason II. If the Mystery of the Trinity were cognoscible by the light of Nature then it would be such either as a principium unto which upon the first proposal we assent without any further probation or as a Proposition unto which we assent upon sufficient and demonstrative probation But to assert the former viz. that the Trinity is per se notum as a principium or axioma is too absurd and ridiculous to be refuted Besides many of the Schoolmen have deny'd that Deum esse is per se notum But we cannot assert Deum esse trinum unless we suppose Deum esse Ergo if the one be not of it self evident far less the other As to the other membrum viz. that it is cognoscible by us as a proposition which we assent unto upon sufficient and demonstrative probation Contrà All these propositions tho' they be not so evident as on the first proposal to gain an assent yet they are such as Nature can furnish us with sufficient media and praemissae whereby to know and prove their certainty as for Example This proposition God is infinite tho' i● be not of it self evident at the first proposal yet it is said to be cognoscible by the light of Nature because Nature can furnish us with sufficient means whereby to prove its certainty But this Mystery of the Sacred Trinity of the Persons in the Godhead is so far from being such as Nature could furnish us with media to prove its certainty that if it do not seemingly contradict Nature yet it far transcends its power to conceive what it is But 2. to use Aquinas's argument There is no other mean whereby we can ascend to the knowledge of God but by the Creature and all the knowledge we have of God from the Creatures is only deduc'd per modum Causalitatis as because I see such an effect therefore I conclude there must be a Cause endow'd with Power Wisdom c. Now how can the Trinity be deduced from the Creatures per modum Casaulitatis For God could have Created all the Creatures though he had not been trinus because the Divine Essence of the Father is a suppositum insinitae virtutis tho' there were no more persons in the Godhead than himself Assertion Sixth No Man can by the Light of Nature know the Works of the Second Person in the Trinity viz. his Redemption of Mankind his wonderful Incarnation Death and Resurrection c. Reason I. Because I have already proved that the three Persons of the Godhead cannot be known by Nature Light and consequently not the Second Person but if the Second Person be not known neither can the Works done by him be discovered that is quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that special incommunicable manner and way that they were performed in by Jesus Christ It 's true indeed that the Redemption of the World is an opus ad extrà and competent to all the Persons of the Trinity and so may in some sense seem to be known by the help of Natural Light without the distinct knowledge of the Person of Christ But the particular and special way in which it was accomplish'd by him can never be known naturally for there were many things relating to that done in his Humane Nature such as his Death Resurrection c. which cannot be known without the knowledge of his Humane Nature whereas the Humanity and Miraculous Incarnation of one who is God is above the reach of Natural Reason to know Reas II. If any such thing had been cognoscible by Natural Reason it 's probable the Heathens would have found it but we find no such thing among them Ergo c. Reas III. It is not possible that the light of fallen Nature should know more of God and Christ than when it was in its Primitive Innocence but then it did not so much as Dream of the Death of Christ for the sins of the World Ergo c. Reas IV. The Redemption of the World by Christ depending upon and flowing from the meer good Will and Pleasure of God could never have naturally been foreseen before it came nor when accomplish'd understood by any except those unto whom God graciously reveal'd the same For how can any thing depending on God's free will be known by Natural Light since all the natural knowledge we have of God is by way of causality from the Creatures But the free Redemption of the World by Jesus Christ can never be deduced from the existence of the Creature by way of causality as though it be naturally known that Man is a sinner and miserable yet does it not follow that therefore God designs to redeem him by Christ no more than from the misery of some of the Angels can it be deduced that therefore God designs to redeem them by Christ Besides Man is fallen into this Misery by his own fault and it were just with God to leave him to wallow in that Misery that he hath purchased to himself for ever wherefore since God is no way obliged to Redeem Man how can we make the Misery of the Creature an Argument that he has or had any actual design to redeem the same yea dato non concesso that our own Miseries could demonstrate that God had a design to free us from it yet it could never discover that particular special way whereby our freedom is purchased viz. by the Blood of Christ