Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	father_n	heaven_n	maker_n	3,071	5	10.1314	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46699	A second part of The mixture of scholasticall divinity, with practical, in several tractates: wherein some of the most difficult knots in divinity are untyed, many dark places of Scripture cleared, sundry heresies and errors refuted ... Whereunto are annexed, several letters of the same author, and Dr. Jeremy Taylor, concerning Original Sin. Together with a reply unto Dr. Hammonds vindication of his grounds of uniformity from 1 Cor. 14.40. By Henry Jeanes, minister of Gods Word at Chedzoy in Somersetshire.	Jeanes, Henry, 1611-1662.; Taylor, Jeremy, 1613-1667.	1660 (1660)	Wing J508; ESTC R202621	508,739	535

beyond but he punisheth on this side of our deserts beneath our iniquitics as 't is in the marginall note upon that forecited place of Ezra He deales not with us after our sinnes nor rewardeth us according to our Iniquities for we in sinning have dealt with him as Traytors and he in afflicting hath spar'd us as sonnes And so much for this Question and the third Generall From the object 〈◊〉 the matter for which passe we on the object personall the person unto whom we are to give thanks unto God and the father Here are not meant two persons whereof one God the other father but the same essence or person is called both God and father For usuall is it with the holy Ghost as to expresse one and the same thing by divers appellations so to couple those severall appellations by the copulative particle 〈◊〉 in which case the particle doth either redound or signifie nothing else but even unto God and the father then is all one with God even the father or else God who is the father and the words may be taken in regard of us or Christ. In respect of us as Zanchy and 〈◊〉 à Lapide expounds them they import a generall and speciall mercy of the Almighty God the generall father the speciall For as God he blesseth us only as Creatures hath created doth preserve and governe us as Father he blesseth 〈◊〉 as Sonnes adopt's us in Christ Jesus to an Inheritance in the heavens which is saith Peter 1 Pet 1. 4 incorruptible undefiled unfading Now if you understand the words in reference unto Christ the word God is taken not essentially but personally for the first person in the Trinitie and the word Father is added by way of explanation So that this clause God and the Father containes a description of the first person from two relations unto Christ. One of God the other of Father He is the God of Christ as man the Father of Christ both as God and as man First the God of Christ as man How a God for a God in a sense we know he may be said to be and is to all things whatsoever To the Devils as they are his vassals To the wicked of the world as they are his prisoners To the faithfull more especially as they are his subjects and followers To Christ most especially I ascend saith Christ 〈◊〉 20. 17. to my God and your God not our God in common but mine and yours by way of severance to imply that he is otherwise 〈◊〉 and otherwise his Ours by right of Dominion as we are his creatures His understand me still in reference to his humane nature not only by right of Creation though so too but also by speciall coven ant and confederation by predestination of his manhood unto the grace of personall union by Designation of him unto the glorious office of Mediator by all the relations of intimatenesse that can be named Secondly the Father of Christ whether considered as God or as man The Father of him as God by eternall generation begetting him in the equalitie nay numericall Identity of the same nature with himselfe The Father of him as man not only in the largest and most improper sense as he is the Father of every creature the Father of raine and of the drops of 〈◊〉 in 〈◊〉 38. 28. not at all by Adoption for that is allwaies say Civilians personae extrancae and the manhood of Christ is taken into personall union with God the Sonne So that Christ even as man is 〈◊〉 〈◊〉 personale God and therefore uncapable of Adoption Whereupon the Counsell of Frankford condemned Foelix and Elipandus Arch-Bishop of Toledo for calling Christ in his humanitie the Adoptive Sonne of God not at all then by Adoption but by collation of the grace of Union For unto Christs humane nature by virtue of the Hypostaticall union the Primogeniture and Inheritance of all things is due and as it were connaturall A congruence is there that the man in whom all the fulnesse of the Godhead dwelleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily that is personally should be the first borne among many brethren the first borne of every creature the heyre of all things Hitherto of both titles God and Father considered absolutely A word of them as they relate to our Thanks giving giving thanks unto God and the Father And so they distinguish our thanks and praises from heathnish and 〈◊〉 Doxologyes The Heathen and Turke will give thanks unto God Almighty maker of Heaven and Earth this to give thanks but as creatures The Jew will give thanks unto the God of Abraham Isaac and Jacob but the Christian alone to God the Father of Christ. This then the Christians Thanks giving But here observe that the addition of Father is not exclusive of the Sonne and Holy-Ghost but inclusive rather for they have all the same essence and therefore our blessings proceed from all three equally undividedly as from one intire indivisible and coessentiall agent according unto that known Maxime Opera Trinitatis ad extrà sunt Indivisa Our thanksgiving by consequent must be directed to each Notwithstanding then the appropriation of it unto God as limitted unto the person of the Father we may justly inferre the Duenesse of it unto God indefinitely and that unshar'd with any creature either in whole or in part Indeed we may give unto the Instrument that which is the Instruments provided withall that we give unto God that which is Gods The sword of the Lord and the sword of Gideon Judges 7. 20. but the sword of the Lord had the upper hand first the sword of the Lord and then the Sword of Gideon We may then give thanks unto second causes as unto the conveighers carryers and messengers of Gods favours But only unto God as their Donor and sender for he alone the principall Author of them and in him his mercy the sole motive to conferre them First He their principall Author the Father of lights Iames 1. 17. from whom not only every perfect but every good gift cometh down The Apostle alludes think Interpreters unto the sunne in the firmament that great fountaine of light whence the Moone and lesser stars borrow all their splendor Now if God be the Alpha of our Blessings if they come originally and primarily from him just then is it that he be the Omega of our thanks that they be terminated in him not directed unto secundary causes either only unto them and not him or chiefly unto them above him or unto them equally and joyntly with him as farre forth as unto him Thanksgiving is an act of Religion whereby in an immediate direct and especiall manner we honour God though not ad intrà by an inward increase of his honour yet ad extrà by an outward manifestation thereof And in acts of religion God could never away with corrivalty and partnership still he would have all or none at all Hope not then that a party and

which he prescribed and designed unto him for the utmost end unto which man was appointed was the glory of God Prov. 16. 4 and his owne eternall happinesse consisting in the beatificall vision of God's essence and the eternall fruition of his glory even the light of reason dictated this only to be the supreme end of man and all other ends to be unsatisfactory below the nature of his spirituall and immortall soule God's giving man a capacity of this end was a sufficient intimation that it was to be the chief end which he was to aime at hereupon also was it that there was naturally in man a desire of this end and no other end could give satisfaction unto his infinite and boundlesse desires so that Bellarmine himselfe sticks not to affirme that it was naturall unto man Quoad appetitum though not Quoad consecutionem Now God by thus designing man unto this end and placing in him a naturall appetite thereunto engag'd himselfe to furnish him with all necessary meanes abilities and qualifications for the compassing of it for qui destinat ad sinem destinat ad media and originall righteousnesse was undoubtedly a qualification absolutely necessary for such a purpose and if he bad been created without it he had been made not only a little lower than the Angels but beneath the very beasts that perish below the most contemptible wormes that crawle upon the face of the earth for there is none of them destitute of such furniture as is requisite for the reaching of their respective ends Thirdly his decree concerning the Lawes unto which he intended to oblige him he intended to write the Law of nature in his heart assoone as he was created and accordingly it was written so that from his creation he was obliged unto severall duties but it was impossible for man to performe acceptably these duties without originall righteousnesse and therefore God by his purpose to impose these duties upon man determined himselfe to enable him for them by making him habitually upright and holy for if he should have enjoined impossible commandements where there was no ability for obedience he had been a very unjust Law-giver like Pharoah that exacted bricke and would not allow straw God's purpose to create such a creature as man with the rational faculties of understanding and will imply'd a purpose to oblige him to serve obey and glorify him as his Creator and this againe imply'd a purpose to enable and qualify him for such service and obedience and was not originall righteousnesse a necessary qualification for this Man no sooner knew that he was a poore creature dependant upon the All-mighty maker of Heaven and Earth but he forthwith understood that he was by the Law of creation without any positive superadded Law bound to love this his Maker above all things with all his soule heart might and strength to love himselfe and all other things in reference unto him to 〈◊〉 all his voluntary and rationall actions unto his Glory at least virtually but now all these duties were unfeasible without the virtue or grace of the love of God and therefore from God's purpose to to oblige man unto these duties we may conclude his purpose to 〈◊〉 into him the habit of love and what we say of the acts and habits of love may be applied unto the acts and habits of other graces This Medium the Arminians generally make use of to prove the 〈◊〉 of universall grace Because God hath commanded all men to believe and obey therefore he hath bound himselfe to give every man power to believe and obey Their abuse of this argument it is not now pertinent to examine only I cannot but observe the inconsistency of it with their opinion in the now controverted question for Arminius and his followers generally hold that originall righteousnesse was not naturall that is due and necessary unto man in his innocency But for resutation of this their deniall wee need no other medium but that now mentioned which they bring for universall grace for that with due change will sufficiently serve our turne God commanded man in the state of innocency actuall righteousnesse therefore he had bound himselfe to furnish him with originall righteousnesse therefore originall righteousnesse was necessary and due unto man in that state and that is all we meane by the word naturall There be diverse other arguments usually alleadged by Protestants which I shall for the present wholy wave only I cannot but take notice of one that is urged by Macovius and others from the remainders of this original righteousnesse in man since the fall these are now naturall unto man therefore originall righteousnesse it selfe was naturall to man before the fall but this argument hath a tang of Pelagianisme there be reliques of Gods image in man in his corrupt and unregenerate condition but none of originall righteousnesse for this was wholy lost and extinct supernaturalia erepta naturalia corrupta however then there be left some shadowes and resemblances of it yet not any true remnants of it even Arminius himselfe in his conference with Junius confesseth that there be not left in us so much as any principles or seed of spiritual virtues Dico agnition millam quae est 〈◊〉 pietatem justitiam illam 〈◊〉 de quâ Apostolus non corruptas sed sublatas esse null áque earundem in nobis post lapsum manere principia Fateor principia semina virtutum moralium quae anologiam quandam similitudinem habent ad istas spirituales virtutes in nobis manere post lapsum quin ipsas morales virtutes licet per 〈◊〉 corruptas Haec similitudo fallere potest non accuratè inter hasce illas spirituales virtutes discriminantem In hâc sententiâ mea qua statuo illa bona esse ablata habeo praeeuntem 〈◊〉 nostrum questione 9 his verbis Homo se omnem posteritatem divinis illis 〈◊〉 orbavit Quae autem sint illa divina 〈◊〉 explicatum est quaestione sexta praecedente nempe 〈◊〉 sanctitas But what congruence this hath with other principles of Arminius I leave to be determined by his disciples Before I take my leave of this part of the question I shall desire the Reader to take notice that besides Henricus de Gandavo there have been many learned Papists of the opinion that originall righteousnesse was naturall to man in his state of integrity so much you may see at large in Estius in l. 2. sent dist 26. sect 6. who reckons up distinctly seventeene of their arguments indeed they take originall righteousnesse in a stricter sense than we only for the subjection of the inferiour faculties unto reason but yet even herein they are opposite unto the generality of Papists as well as we But proceed we unto the second part of the question whether or no originall righteousnesse were 〈◊〉 unto man in his state of innocency And here we readily grant that it was supernaturall