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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	catholic_n	church_n	visible_a	2,907	5	9.9387	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07536	Sapientia clamitans wisdome crying out to sinners to returne from their evill wayes: contained in three pious and learned treatises, viz. I. Of Christs fervent love to bloudy Ierusalem. II. Of Gods just hardning of Pharaoh, when hee had filled up the measure of his iniquity. III. Of mans timely remembring of his creator. Heretofore communicated to some friends in written copies: but now published for the generall good, by William Milbourne priest.	Jackson, Thomas, 1579-1640.; Donne, John, 1572-1631. aut; Milbourne, William, b. 1598 or 9.	1638 (1638)	STC 17918; ESTC S112664	68,848	322

hath given us this Light of the Gospell too that the world might see our actions by this Light For the noblest Creatures of Princes and the noblest actions of Princes Warre and Peace and Treaties and all other Creatures and actions which move in the lower Spheares Frustra sunt they are good for nothing they will come to nothing they are nothing if they abide not this Light if there appeare not to the world a true Zeale of the preservation of the Gospell and that wee doe not in any thing erubescere Evangelium bee ashamed of making and declaring the love of the Gospell to be our principall end in all our actions Now when God had made Light and had made it to these purposes Hee saw that the light was good sayes Moses This Seeing implyes a consideration a deliberation a debatement That a religion a forme of professing the Gospell be not taken or accepted blindly nor implicitly Wee must see this light and then the Seeing that it is good implyes the accepting of such a religion as is simply good in it selfe not good for ease or convenience not good for honour or profit not good for the present or the state of other businesses not good for any collaterall or by-respects but simply absolutely and in it selfe good And when God saw this light to be good then hee severed Light from darknesse so as no darknesse must be mingled with the Light no dregges or ragges of Idolatrie and superstition mingled with the true Religion But God severed them otherwise than so too hee severed them as wee say in the Schooles Non tanquam duo positiva that Light should have a being here and Darknesse a being there but tanquam Positivum privativum that Light should have an essentiall being and Darknesse utterly abolished And this severing must hold in the Profession of the Gospell too not so severed as here shall be a Sermon and there a Masse but that the true religion be really professed and corrupt Religion be utterly abolished And then and not till then it was a Day sayes Moses And since God hath given us This day The light of the Gospell to these uses to trie our owne purposes by in our selves and to shew and justifie our actions by to the world since wee see this Religion to bee good and that it is professed advisedly and not implicitly but so that it is able to abide any triall that the adversarie will put us to of antiquities Fathers and Councels since it is so severed as that there are sufficient lawes and meanes for the abolition of superstition utterly since God hath given us this day Qui non humiliabit animam in die hac c. as Moses speakes of other dayes of Gods institution hee that will not throw downe himselfe before God on this day in humble thanks that wee have it and in humble prayer that wee may still have it hee does not remember God in his first day he doth not consider how great a blessing the light the profession of the Gospell is To make shorter dayes of the rest for we must passe through all the dayes in a few minutes God in the second day made the firmament to divide betweene the waters above and the waters below And this firmament in man is Terminus cognoscibilium The limit of those things which God hath given a man meanes and faculties to conceive and understand of him Hee hath limited our eyes with a starrie firmament too with the knowledge of those things quae ubique quae semper which those starres whom hee hath kindled in his Church The Fathers and the Doctors have ever from the beginning proposed as things necessarie for the salvation of our soules As for the eternall decrees of God and his unrevealed will and mysteries and the knottie and inexplicable perplexities of the Schooles they are waters above the firmament Here Paul plants here Apollo waters here God raiseth up men to convey to us the dew of his Grace by waters under the firmament by visible meanes by Sacraments and by the Word so preached and so explicated as it hath beene unanimly and constantly from the beginning of the Church And therefore this second day is consummated and perfected in the third for in the third day God came to that Congregentur Aquae Let the waters be gathered together into one place God hath gathered all the waters of life into one place all the doctrines necessarie for the life to come into the holy Catholick Church And in this third day God came to his Producat terra there here upon Earth all herbs and fruits necessarie for mans food should bee produced that here in the visible Church should bee all things necessarie for the spirituall food of our Soules And therefore in this third day God repeats twise that testimonie Vidit quod esset bonum Hee saw that it was good that all herbs and trees should bee produced that bee seed all doctrines that are to bee seminall to be proseminated and propagated and continued to the end should be taught in the Church But for such doctrines as were but to vent the passions of vehement men or to serve the turne of great men for a time for collaterall doctrines temporarie interlinearie marginall doctrines which belong not to the bodie of the text to fundamentall things necessarie to salvation for these there is no Vidit quod bonum no testimony that they are good Now si in diebus istis if in these dayes when God gives thee a Firmament a knowledge what thou art to learne concerning him and when God gives this collection of Waters and this fruitfulnesse of Earth the knowledge how to receive these necessarie doctrines if in these dayes thou wilt not Remember God it is an inexcusable and irrecoverable Lethargie In the fourth dayes worke which was the making of the Sunne and Moone Let the Sunne to rule the day be a testimonie of Gods love to thee in the sun-shine of temporall prosperitie and the Moone to shine by night be the refreshing of his comfortable promis●s of the Gospell in the darknesse of adversitie Remember in this thy day that he can make thy Sunne to set at noone blow out thy taper of prosperitie when it burnes brightest and he can make thy Moone to turne to bloud make all the promises of the Gospell which should comfort thee in adversitie turne to despaire and obduration Let the fifth dayes worke which was the creation Omnium reptilium volatilium omnium signifie either thy humble devotion wherein thou sayest Vermis ego non homo I am a worme Oh God and no man c. or let it signifie the raising of thy soule in that securitie Pennas columbae that God hath given thee the wings of a dove to flie to the wildernesse from the temptations of this world in a retired life and contemplation Remember in this day too that God can su●●er even thy humilitie to strive and degenerate

thee alive that I might shew my power in thee No question but as the torments of that lake are more grievous than all the plagues which Pharaoh suffered on earth so the degrees of his hardning had he beene then cast into it had been in number more his strugling with God more violent and stubborne his possibility of repentance altogether as little as it was after the seventh plague if not lesse But should GOD therefore have beene thought unjust because he continued to punish him in hell after possibility of repentance was past No Pharaoh had beene the onely cause of his owne woe by bringing this necessitie upon himselfe of opposing God and repining at his judgements All is one then in respect of Gods justice whether Pharaoh having made up the measure of his iniquitie bee irrevocably hardned here on earth or in hell To reserve him alive in the state of mortalitie after the sentence of death is past upon him is no rigour but lenitie and long-suffering although Gods plagues be still multiplied in Egypt for his sake although the end of his life become more dreadfull than by the ordinarie course of Gods justice it should have beene if hee had dyed in the seventh plague Another reason why God without impeachment to his justice doth still augment Pharaohs punishment as if it were now as possible for him to repent as once it was is intimated by our Apostle to be this That by this lenitie towards Pharaoh Hee might shew his wrath and declare his power against all such sinners as he was that the world might heare and feare and learne by his overthrow not to strive against their Maker nor to dally with his fearefull warnings Had Pharaoh and his people died of the pestilence or other disease when the cattell perished of the murraine the terror of Gods powerfull wrath had not beene so manifest and visible to the world as it was in overthrowing the whole strength of AEgypt which had taken armes and set themselves in battell against him Now the more strange the infatuation the more fearefull and ignominious the destruction of these vessels of wrath did appeare unto the world the more bright did the riches of Gods glory shine to the Israelites whom hee was now preparing for vessels of mercy the hearts of whose posteritie hee did not so effectually fit or season for the infusion of his sanctifying grace by any secondarie meanes whatsoever as by the perpetuall memory of his glorious victory over Pharaoh and his mighty host But this faithlesse generation whose reformation our Apostle so anxiously seekes did take all these glorious tokens of Gods extraordinarie free love and mercy towards their Fathers for irrevocable earnests or obligements to effect their absolute predestination unto honour and glory and to prepare the Gentiles to be vessels of infamie and destruction Now our Apostles earnest desire and unquenchable zeale to prevent this dangerous presumption in his countrie-men enforceth him in stead of applying this second answer to the point in question to advertise them for conclusion that the AEgyptians case was now to become theirs and that the Gentiles should be made vessels of mercy in their stead All which the event hath proved most true For have not the sons of Iacob beene hardened as strangely as Pharaoh Have they not beene reserved as spectacles of terror to most nations after they had deserved to have beene utterly cut off from the earth yea to have gone quick into hell Nor have the riches of Gods mercy towards us Gentiles beene more manifested by any other apparent or visible document than by scattering of these Jewes through those Countries wherein the seed of ●●e Gospell hath beene sowne The third generall point proposed concerning the Logicall determination of this proposition whom hee will hee hardneth or concerning the immediate or proper object of the induration here spoken of PHaraoh we grant was hardened by Gods absolute irresistible will Could Beza can Piscator or any other Expositor living enforce any more out of the literall meaning of those texts whether granting thus much wee must grant withall what their followers to my apprehension demand that Pharaoh was an absolute Reprobate from the wombe or that hee was by Gods irresistible will ordained to this hardening which by Gods irresistible will did take possession of his heart is the question to be disputed They unlesse I mistake their meaning affirme I must even to death deny I desire then that in this case I may enjoy the ancient pivilege of Priests to be tried by my Peeres which God wot need not be great ones I will except against no man of what profession place or condition soever either for being my Judge or of my Jury so his braines be qualified with the speculative rules of syllogizing and his heart seasoned with the doctrine of the ninth Commandemen● which is Not to ●eare false witnesse against his Neighbour against his knowledge To avoid the Sophisticall chinkes of scattered proposi●ions wherein Truth often lyes hid in rhetoricall or popular discourse wee will joyne issue in this syllogisme Whatsoever God from eternity decrees by his irresistible will is absolutely necessarie and inevitable or impossible to be avoided God from eternitie decreed to harden Pharaoh by his irresistible will Ergò The hardning of Pharaoh was absolutely necessarie and impossible to be avoided And if his hardning were inevitable or impossible to bee avoided it will bee taken as granted that he was a reprobate from the wombe Damnatus antequàm natus the absolute childe of eternall death before he was made partaker of mortall life The Major proposition is a Maxime not questioned by any Christian Jew or M●hometane And out of it wee may draw another Major as unquestionable but more immediate in respect of the conclusion proposed Whomsoever God decrees to harden by his irresistible will his hardning is absolutely inevitable altogether impossible to be avoided The Minor Pharaoh was hardned by Gods irresistible will is granted by us and as wee are perswaded avouched in termes equivalent by our Apostle The difference is about the conclusion or connexion of the termes which without better limitation than is expressed in the proposition or corollarie annexed is loose and Sophisticall Would some braine which God hath blest with naturall perspicacitie art and opportunitie vouchsafe to take but a little paines in moulding such 〈◊〉 cases for the Praedicates as Aristo●le hath done for the Subjects of Propositions though those wee often use not or use amisse those seeming Syllogismes whose secret flawes clear sighted judgements can hardly discerne by light of arts would crack so fonly in framing that bleare eyes would espie their ruptures without spectacles It shall suffice mee at this time to shew how grosly the Syllogisme propo●ed failes in the fundamentall rule of all affirmative Syllogismes The Rule is Quaecunque conveniunt cum aliquo tertio inter se conveniunt All other rules concerning the quantitie of