Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	hear_v	heaven_n	oil_n	4,117	5	10.0452	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07733	The cleansing of the leper discoursed, and opened, first, in certaine lectures within the cathedrall church of Saint Paul, in London; vpon occasion of that great visitation of the plague, in the yeare of our Lord, 1603. And now thought meet to be published, for our present instruction and comfort; as being fitted both to this time of pestilence, and of famine amongst vs. By Henry Morley, Bachelour of Diuinitie.	Morley, Henry, d. 1616.	1609 (1609)	STC 18115; ESTC S112895	120,818	318

both these not without a most wise reason and consideration Aquin part 1. quaest 23. art 8. First hee vseth some means viz. the ministerie of his creatures with the seueral powers operations thereof to keepe a decent and a comely order in things making as it were a scries or a concatenation of causes linked and fowlded one with in an other as in a golden chain where euery link hangeth vpon an other wherein all the subordinate and secondarie causes depend vpon the first primary cause and that sendeth his influence into the secondary causes giuing them power and ability to worke to effect seuerall things withall As for example God promising to shewe his mercy to bestow his blessing vpon Israel his people he doth it by no less then three or foure secondary subordinate causes hanging one vpon an other and all of them depending vpon the first and primarie cause of all which is himselfe saying I will heare the heauens Ose 2.15 and they shall heare the earth and the earth shal heare the corne the wine and the oyle and they shall heare Israel that is he himselfe giueth vertue and power to the heauens the heauens send their influēce vnto the earth the earth giueth norishmēt to the corn wine oyle and the corn wine and oyle giue their strength and vertue vnto vs all this God doth being able to haue done it otherwise to maintain a decent and a comly order in the world Secondly hee dooth it as the same Doctor saith to honour his creatures in vouchsafing to make them coworkers with himselfe that as he is the first and principall Agent in euery thing so the creatures worke together with him as meanes and instruments to performe the will of the first agent not that God hath anie neede of them for the effecting of his workes but to vouchsafe an honour vnto them it being altogether a matter of dignation and not of necessity Thus we read that although God had promised Iacob to preserue him Gen. 28.15 and to defend him saying Lo I am with thee wil keep thee whithersoeuer thou goest Gen. 28. Yet when it was told him that his brother Esau cam towardes him to meete him with 400. men Gen. 32 hee does not lay all vpon God but he himselfe also falls to worke and prouideth as wel as he can for the time to defende both him and his from violence by diuiding the people that was with him into two companies commanding some to go before and others to follow after that if the first company were assaulted the second might rescue and ayde them Iosephus Anti lib. 1 cap. 19. as Iosephus discourseth vpon the story by which example hee would giue vs to vnderstand sayth Austen August in quaest super Gen. quaest 102. writing vpon the same scripture that although wee ought to looke for helpe of God as the first and principall worker that worketh all in all yet notwithstanding as coworkers to labour and worke together with God in doing such things as men ought to doe for their owne preseruation and safety least otherwise wee incurre that iust reproofe of those idle loyterers quid statis hic tota die otiosi Mat. 20. Why stand ye heare all the day idle The like wee reade of Pauls dangerous voiage of the companie that sayled with him vnto Rome to whom though God had promised safety by a speciall reuelation saying Feare not Paul for thou must appeare before Caesar and God hath giuen vnto thee all that saile with thee Act. 27.31 yet notwithstanding when hee saw the ship in danger the marriners who were to gouern the ship ready to depart out of it hee doth not hold his peace but begins to bestir himselfe and tel them plainely that vnlesse those men abide in the ship they cannot be safe so that although hee knew that none of them should perish yet he knew withal that the way to escape the daunger was not to lay all vpon God but to labour with God and to gouerne the ship which otherwise was like to perish with all the companie that was in it The consideration wherof doth iustly reproue and condemne the extreame folly and presumption of diuers who like vnto the Scribes and Pharises that would laie heauie burdens vpon other mens shoulders Mat. 23.4 not touch thē with one of their own fingers will lay all vpon God to worke his owne will while they themselues do loyter and are altogether idle dealing herein as the diuel dealt with Christ who hauing set him vpon the pinnacle of the Temple goes about to perswade him to cast himselfe down headlong Math. 4 because God had giuen his Angells charge ouer him leauing out most subtilly and cunningly that which Christ was to do on his own part Numquid in praecipitijs qualis est haec via Non est haec via sed ruina et si via tua est nō illius Bern. in psa Qui hab sor 14 which was not to cast himselfe downe but to come downe the right waie as it followeth in the text and they shall keepe thee in all thy wayes not in the diuells downe falls saies Bernard but in his owne wayes Now what manner of way call you this for a man to cast himselfe downe from the top of a pinnacle this is no way but a a downefall or if it be a waie it is the diuells waie not Christs waie and therfore he refuseth it giuing no eare at all to his perswasion Which notwithstanding is a great fault wherein diuers doe offend both in diuers maners and in diuers cases which I purpose to specifie in three especially The first is a spirituall case in the matter of our saluation wherein there are many that doe rely so much vppon the first and chiefe cause thereof which is Gods eternall and immutable decree of predestination that they do altogether neglect the secondary causes and the subordinate meanes thereof which is an effectuall vocation by the preaching of the word and the inward working of the spirit and an effectual iustification by a true and a liuely faith with the fruits of a holy and godly conuersation vsing a most diuelish speech inuented at the first by no other then the diuell himselfe in saying if God hath predestinated me to saluation let mee liue as I will I am sure to he saued because his predestination is immutable on the other side if God hath ordained mee to reprobation or damnation howsoeuer I liue I am sure to be damned because his decree cannot be altered Dolosi vel im periti medici est vtile medicamentum sic alligare vt aut non prosit aut obsit Aug. de bono perseuer cap. 21 To whom I might answer as S. Austen somtimes did in the like case to certaine men that did abuse the doctrine of predestination as these do that it is the property either