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
A29529	Stand still: Or, A bridle for the times A discourse tending to still the murmuring, to settle the wavering, to stay the wandring, to strengthen the fainting. As it was delivered to the Church of God at Great Yarmouth, Anno 1643. By John Brinsley, Minister of the Word there, and now published as a proper antidote against the present epidemicall distempers of the times.	Brinsley, John, 1600-1665.	1647 (1647)	Wing B4729; ESTC R217245	80,497	119

there should be no need of their fighting Yee shall not need to fight in this Battell set your selves stand yee still Consistite State stand still stand saith he therein no question having an eye to the words of Moses here in the Text In both which places this word of Command stand still being so understood it is to be taken not for a generall Rule but for a particular Direction not shewing what others are to doe or not to doe in the like condition but onely what they were to doe at that time The generall Rule doth not allow Christians any such stupid or carelesse securitie as that being in danger they should stand still casting themselves upon a naked and immediate Providence without the use of any meanes for their deliverance and safetie This they may not doe without an immediate warrant and direction from God So had Moses no question here at the Red Sea So Calvin interprets those words which wee meet with in the 15 vers. of this chapter where it is said that the Lord said unto Moses Wherefore cryest thou unto me Speake unto the children of Israel c. Here the question may be when it was that the Lord spake this to Moses Whether before Moses gave this incouragement to the people or after Calvin inclines to the former rendring the word to avoid ambiguity as he saith in the Preterperfect tence Dixerat autem Jehovah And the Lord had said viz. before that Moses spake this to the people Otherwise saith he How could Moses have made them such a Promise given them such an Assurance This he could not have done had he not first received a promise from God And upon that it was that he grounded this his Direction bidding them to stand still And so for Iehaziel there the Text is expresse God had made his mind knowne unto him by immediate Revelation The Spirit of the Lord came upon him saith the Text i. e. the spirit of Prophesie And this it was which warranted and required this Consistencie this standing still in the people at those times which at other times is neither commendable nor allowable At other times where wee have no such immediate Direction the Rule is up and be doing wait upon God in the use of meanes serving his Providence by making use of such meanes such instruments as God is pleased to afford which unlesse wee doe wee cannot properly be said to trust God but to tempt him So then Moses his aime herein bidding the people to stand still and not to fight is not either to informe them what they might not doe or what others in a like condition ought not to doe but what they at that time should not need to doe they should not need to fight So Calvin as I told you here interprets it Verbo standi vult quietos manere in bidding them stand saith he He would have them to rest themselves quiet As if he had said saith he There shall be no need for any of you to move a finger in this service God himselfe will undertake and effect it He will fight for you as it followeth in the next verse working your salvation and deliverance in an immediate way without any aide or assistance of yours This God can doe and this sometimes he doth worke immediate salvation and deliverance for his people He can doe it God who tyeth us to the use of means hath left himselfe free Being Lord of the creature he can worke with it or without it Such is the absolutenesse of his power that he standeth not in need of instruments to worke by An evidence hereof we see in the first of his workes his worke of Creation which was the immediate efflux of a Divine Power the issuing out of a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a power or vertue from God like that which issued out from our Saviour in the dayes of his flesh whereby he wrought those miraculous Cures causing things to exist which before were not In this worke God had none to co-operate with him no means no instrumēts to work by What he did he did it alone He alone spreadeth out the heavens saith Iob Job 9. I am the Lord that maketh all things that stretcheth forth the heavens alone that spreadeth abroad the earth by my selfe Isa. 44. Onely he spake and it was done what he did in the Creation of the world the like he can doe in the Government of it Create Providences Command deliverances that is the Psalmists expression Psal. 44. Thou art my King O God command deliverance command salvations for Iacob This God can doe procure full salvation absolute deliverance for his Church and people and that onely by his word Q. Why then doth he make use of instruments and secondary causes A. This he doth not out of any need he hath of them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It is Pauls speech to the Athenians concerning the true God He is not worshipped with mens hands as though he needed any thing he needeth neither us nor our services being in himselfe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} selfe-sufficient That hee doth make use of meanes and instruments in conveying mercy to his Church and people he doth it First Out of the libertie of his owne will God we know is Agens liberrimus the most free Agent working all things as the Apostle tells us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} according to the counsell of his owne will Not being tyed to any const●nt tenour or manner of working as naturall Agents are which ever worke one and the same way True it is God hath set down an order for the creatures to observe and worke according to which wee call Nature And this is a law to them as Paul saith of the Gentiles They are a law to themselves viz. in regard of the law of Nature written in their hearts the Rules and Dictates whereof they follow but not so to God the Law-giver who being above his Law so is every absolute Law-giver may dispence with it working above Nature or against Nature as it pleaseth him having herein no Rule but his owne Will Secondly This he doth for the good and benefit of the Vniverse of the whole Making use of meanes and instruments in conveighing of mercy that so therby he might as it were engage the creatures one to another by making them beholding one to another The Heavens shall heare the Earth and the Earth shall h●are the Corne and Wine and Oyle and they shall heare Iezreel Hos. 2. One creature beholding to another as members in the naturall body all for the good of the whole Thirdly Againe thirdly this hee doth sometimes that he may put some speciall honour upon some instruments Thus hee maketh use of Moses in this great expedition in bringing his people out of Egypt and dividing the Red Sea not