Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	father_n	mercy_n	proceed_v	1,813	5	10.0304	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07540	Wisdome crying out to sinners to returne from their evill wayes Conteined in three pious and learned treatises, viz. I. Of Christs fervent love to bloudy Jerusalem. II. Of Gods just hardening of Pharaoh, when he 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.; Sapientia clamitans, wisdome crying out to sinners to returne from their evill wayes	Jackson, Thomas, 1579-1640.; Gods just hardning of Pharaoh, when he had filled up the measure of his iniquity. aut; Donne, John, 1572-1631. aut; Milbourne, William, b. 1598 or 9.	1640 (1640)	STC 17920; ESTC S100914	68,657	328

punishment due to our finnes than to suffer sinne still to raigne in us whom he loved more dearely than his owne life If then we shall continue in sinne after the manifestation of his love the hainousnesse of our offence is truly infinite in so much as wee doe that continually which is more distastfull to our gracious God than any torments can be to us So doing we build up the workes of Satan which hee came purposely to destroy For of this I would not have you ignorant that albeit the end of his death was to redeeme sinners yet the onely meanes predestinated by him for our redemption is destruction of the workes of Satan and renovation of his Fathers Image in our Soules For us then to reedifie the workes of Satan or abett his faction is still more offensive to this our God then was his Agonie or bloudy sweat For taking a fuller measure of our sinnes let us hereunto adde his patient expectation of his enemies conversion after the resurrection If the sonne of Zaleucus before mentioned should have pardoned any as deeply guilty as himselfe had beene of that offence for which hee lost one of his eyes and his father another the world would have taxed him either of unjust follie or too much facilitie rather than commended him for true justice or clemencie But that we may know how farre Gods mercy doth over-beare his Majestie he proceeds not straightway to execute vengeance upon those Jewes which wrecked their malice upon his deare and onely Sonne which had committed nothing worthy of blame much lesse of death Here was matter of wrath and indignation so just as would have moved the most mercifull man on Earth to have taken speedy revenge upon these spillers of innocent blood especially the law of God permitting thus much But Gods mercy is above his law above his justice These did exact the very abolition of these sinners in the very first act of sinne committed against God made man for their redemption yet hee patiently expects their repentance which with unrelenting fury had plotted his destruction Forty yeares long had hee beene grieved with this generation after the first Passeover celebrated in signe of their deliverance from Aegyptian bondage and for their stubbornnesse Hee swore they should not enter into his rest And now their posterity after a more glorious deliverance from the powers of darknesse have forty yeares allotted them for repentance before they bee rooted out of the land of Rest or Promise Yet hath not the Lord given them hearts to perceive eyes to see or eares to heare unto this day because seeing they would not see nor hearing would not heare but hardened their hearts against the Spirit of grace Lord give us what thou didst not give them hearts of flesh that may melt at thy threats eares to heare the admonirions of our peace and eyes to forefee the day of our visitation that so when thy wrath shall be revealed against sinne and sinners wee may bee sheltered from flames of fire and brimstone under the shadow of thy wings so long stretched out in mercie for us Often Oh Lord wouldst thou have gathered us and wee would not but let there be we beseech thee an end of our stubbornnesse and ingratitude towards thee no end of thy mercies and loving kindnesses towards us Amen GODS IVST HARDNING OF PHARAOH When he had filled up the measure of his iniquitie OR AN EXPOSITION OF ROM 9. 18 19. Therefore he hath mercie on whom he will have mercie and whom he will he hardneth Thou wilt say then unto me Why doth he yet find fault For who hath resisted his will LONDON Printed by JOHN HAVILAND for ROBERT MILBOURNE 1638. Gods just hardning of Pharaoh when he had filled up the measure of his iniquitie Or An Exposition of ROM 9. 18 19. Therefore hath he mercie on whom he will have mercie and whom hee will hee hardneth Thou wilt say then unto me why doth he yet finde failt For who hath resisted his will THe former part of this proposition here inferred by way of conclusion was avouched before by our Apostle as an undoubted Maxime ratified by Gods owne voyce to Moses For he said to Moses I will have mercy on whom I will have mercy and I will have compasion on whom I will have compassion Exod. 33. 19. The true sense and meaning of which place I have before declared in unfolding the 16. verse of this chapter so that the later part of this eighteenth verse Whom he will hee hardneth must be the principall subject of my present discourse The Antecedent inferring this part of this conclusion is Gods speech to Pharaoh Exod. 9. 18. Even for this purpose have I raised thee up that I may shew my power in thee and that my name may be declared throughout all the Earth The inference is plaine seeing Gods powre was to be manifested in hardening Pharaoh The points of inquiry whose full discussion will open an easie passage to the difficulties concerning Rebrobation and Election and bring all the contentious controversies concerning the meaning of this chapter to a breefe prospicuous issue are especially foure 1. The Manner how God doth harden 2. The pertinencie of the Objection why doth hee yet finde fault for who hath resisted his will and the validitie of the Apostles answer 3. The Logicall determination of this proposition Whom hee will hee hardeneth what is the proper object of Gods will in hardening 4. What manner of division this is Hee will have compassion on whom hee will have compassion and whom hee will hee hardeneth For the right opening of all these foure difficulties the explication of the single termes with their divers acceptions serves as a key The termes briefly to be explicated are three 1. Gods will 2. Induration or Hardening 3. Irresistible The principall difficultie or transcendent question is in what sense Gods will or Induration may be said to be irresistible whom hee will hee hardeneth Not to trouble you with any curious distinctions concerning Gods will this is a string which in most meditations we were inforced to touch Albeit Gods will be most truly and indivisibly one and in indivisible unitie most truly infinite and immutable yet is it immutably free omnipotent able to produce pluralitie as well as unitie mutabilitie as well as immutabilitie weaknesse as well as strength in his creatures By this one infinite immutable will hee ordaines that some things shall be necessarie or that this shall be at this time and no other And such particulars hee is said by an extrinsecall denomination from the object to will by his irresistible will The meaning is the production of the object so willed cannot be resisted because it is Gods will that it shall come to passe notwithstanding any resistance that is or can bee made against it If any particular so willed should not come to passe his will might be resisted being set only on this By the same immutable

Considering and taking care for God remembred Noah and every beast with him in the arke as the word contrarie to this Forgetting is also used for the affection contrary to it Neglecting Can a woman forget her childe and not have compassion on the sonne of her wombe But here wee take not Remembring so largely but restraine it to the affection of that one facultie the Memorie For it is Stomachus animae The Stomack of the soule that receives and digests and turnes to good blood all the benefits formerly exhibited to us in particular and the whole Church of God in generall Present that which belongs to the understanding to that facultie and the understanding is not presently setled in it Present any of the Prophecies made in the Captivitie and a Jewes understanding will take them for a diliverance from that bondage and a Christians understanding will take them for a spirituall deliverance from sinne and death by the Messiah Jesus Christ Present but the name of a Bishop or an Elder out of the Acts of the Apostles or out of the Epistles and other men will take it for a name of paritie or equalitie and wee for a name of office and distinction in the Hierarchie of Gods Church Thus it is in the understanding that is often perplexed Consider the other facultie the will of man and thereby those bitternesses betweene the Jesuites and the Dominicans in the Romane Church even to the imputation of the crime of heresie upon one another in questions concerning the Will of man and how that concurres with the Grace of God particularly Whether the same proportion of Grace being offered by God to two men equally disposed towards him before must not necessarily worke equally in those two And by those bitternesses amongst persons nearest us even to the drawing of swords in questions of the same kinde particularly Whether that proportion of Grace which doth effectually convert a particular man might not have been resisted by the perversenesse of that mans will Whether that grace were irresistible or no By all these and infinite such difficulties wee may see how untractable and untameable a facultie the will of man is But leave the Vnderstanding and the Will and come to the Memorie not with matter of Law but with matter of Fact Let God make his wonderful works to be had in remembrance as David speaketh present the histories of Gods protection of his children in the Arke in the wildernesse in the Captivities in infinite other dangers present this to the Memorie and howsoever the Vnderstanding be clouded or the Will perverted yet both lew and Christian Papist and Protestant Refractarie and Conformitant are affected with a thankfull acknowledgement of his former mercies and benefits this issue of the facultie of the Memorie is alike in them all And therefore God in giving the Law works upon no other facultie but this I am the Lord thy God which brought thee out of the Land of Aegypt c. Hee onely presents to their Memorie what hee had done for them And so in delivering the Gospell one principall Seale thereof the participation of his Bodie and Blood in the Sacrament hee proceeds so too hee recommends it to their Memorie Doe this in remembrance of mee This is the facultie that God desires to worke upon And therefore if thine understanding be too narrow to comprehend or reconcile all differences in all Churches as what understanding is large enough to doe so If thy will bee too scrupulous to submit it selfe to the Ordinances of thine owne Church which sometimes a Zeale though not perverse yet indigested may worke yet have recourse to thine owne memorie For as Saint Bernard cals that The stomack of the soule so wee may bee bold to call it The gallerie of the soule hung with so many and so lively pictures of the goodnesse and mercies of thy God to thee as that every one of them may be a sufficient Catechisme to instruct thee in all thy particular duties to God for those mercies And then as a well made and a well placed picture lookes alwayes upon him that lookes upon it so shall thy God looke upon thee whose memorie is thus contemplating him and he shall shine upon thine understanding and rectifie thy will too If thy memorie cannot comprehend his mercie at large as it hath beene shewed to his whole Church as it is an incomprehensible thing to consider that in a few yeares God hath made us even in number and temporall strength to our adversaries of the Roman Church If thy memorie have not received and held that great picture of our generall deliverance from that invincible navie if that mercie be written in the Waters and in the Sands where it was acted and not in thy memorie if thou remember not our later but greater deliverance from that artificiall hell that vault of powder in which the Devils instruments lost their plot they did not blow it up yet every man hath a pocket-picture about him a manuall a bosome booke and if hee will but turne over one leafe of that booke but remember what God hath done for him even since yesterday hee shall finde by a little branch a navigable river to saile into that great and endlesse sea of the mercies of God towards him from the beginning of his being Doe but remember then Remember now saith the text Of his owne will he begat us with the word of truth that wee should be Primitiae the first fruits of his creatures that as we consecrate all his creatures to him in a sober and religious use of them so as the first fruits of all wee should principally consecrate our selves to his service betimes Now there were three payments of first fruits appointed by God to the Jewes The first were Primitiae spicarum The first fruits of their eares of corne and this was only about Easter The second were Primitiae panum the first fruits of loaves after the corne was converted to that use and this though it were not so soone yet it was early too about Whitsuntide The third were Primitiae frugum of all their latter fruits in generall and this was very late in Autumne in the Fall about September In the two first of these three in those that were offered early God had his part he had his part in the corne and in the loaves but in the latter fruits he had no portion Offer thy selfe to God then as Primitias spicarum whether thou gleanest in the world or bindest up by whole sheaves whether thine increase be by little and little or thou be rich at once by the devolution of a rich inheritance and patrimony unto thee Offer this in an acknowledgement that this proceeds from the treasure of his goodnesse and not from thine industrie And offer thy selfe againe as Primitias panum when thou hast kneaded up riches and honour and favour in a setled and established fortune offer that to God in

an acknowledgement that hee can scatter and moulder away that estate againe how safe soever it seemes to be setled Offer at thy Easter when soever thou hast any resurrection any sense of raising thy soule from the shadow of death offer thy confession to God that it is the sun-shine of his grace and not of thy moralitie Offer at thy Pentecost when soever the holy Ghost descends upon thee in a sierie tongue that thou feedest thy selfe melted by the powerfull preaching of the word offer thy confession then that this is the proceeding of his grace and not the disposition or concurrence or tendernesse of thy nature For if thou deferre thine offering till September till thy Fall till thy winter till thy death howsoever those may be thy first-fruits because they be the first that ever thou gavest yet they are not such as are acceptable to God God hath no portion in them if they come so late Offer thy selfe now nay doe but offer to thy selfe now that is but an easie request and yet there is no more asked Viximus mundo vivamus reliquum nobis ipsis Thus long we have served the world let us serve our selves the rest of our time but this is the best part of our selves our soules Expectes ut febris te vocet ad poenitentiam Hadst thou rather a sicknesse should bring thee to God than a Sermon Hadst thou rather be beholding to a Physician for thy salvation than to a Preacher Thy businesse is to Remember stay not for thy last sicknesse which may be a Lethargie in which thou maist forget thine owne name and his that gave thee thy best name the name of a Christian Christ Iesus himselfe Thy businesse is to Remember and thy time is Now stay not till that Angell come that shall say and sweare that Time shall be no more Remember then and Remember Now Nunc in die Now whilst it is day The Lord will heare thee in die qua invocaveris sayes David in the day that thou callest upon him and in qua●unque die velociter exaudiet in any day hee will heare thee quickly but still it is Opus diei a worke of the day to call upon God For in the Night our last Night these thoughts that fall upon us are rather Dreames than Remembrings upon our death-bed wee rather dreame that wee repent than repent indeed To him that travels by Night a bush seemes a horse and a horse seemes a man and a man seemes a spirit nothing hath its proper shape to him that repents by Night on his death-bed neither his owne time nor the mercies of God have their true proportion This night they shall fetch away thy soule saith Christ to the secure man but hee neither tels him who they be that shall fetch it away nor whither they shall carry it Hee hath no light but lightning a sudden flash of horrour and so is translated into the fire which hath no light Nunquid Deus paravit nobis ignem istum Non nobis sed Diabolo Angelis ejus And yet we who are vessels so broken that there is not a sheard left to fetch water at the pit as the Prophet expresseth an irreparable ruine no meanes in our selves to derive one drop of the blood of Christ Iesus upon us no meanes to wring out one teare of true contrition from us have plunged our selves into this dark this everlasting fire which was not prepared for us A wretched covetousnesse to be intruders upon the devill a wofull ambition to be usurpers upon damnation God did not make that fire for us much lesse did hee make us for that fire make us to damne us God forbid but yet though it were not made for us at first now it belongs to us the judgement takes hold of us Whosoever beleeveth not is already condemned there the fire belongeth to our infidelitie and the judgement takes hold of us Ite maledicti you have not fed mee nor cloathed mee nor harboured mee therefore goe yee cursed then that fire takes hold of our omission of necessarie duties and good workes What 's our remedy now why still this is the way of Gods justice and his proceeding ut sententia lata sit invalida That if hee publish his judgement his judgement is not executed The judgements of the Medes and Persians were irrevocable but the judgements of God if they be given and published are not executed The Ninivites had perished if the sentence of their destruction had not beene given and the sentence preserved them by bringing them to repentance So in this cloud of Ite maledicti wee may see Day-breake and discerne beames of Sunning light in this judgement of Eternall darknesse If the contemplation of Gods judgements bring us to Remember him it is but a darke and stormie Day but yet spirituall affliction and the apprehension of Gods anger is one Day wherein wee may Remember God And this is Copiosa redemptio the overflowing mercy of God that hee affords us many dayes to remember him in for it is not in die but in diebus This Remembring which we intend is an inchoation yea it is a great step into our Conversion and Regeneration whereby wee are New Creatures and therefore wee may well consider as many dayes in this New creation as were in the first Creation of the world In the first day was the making of Light and our first day is the knowledge of him who sayes of him selfe Ego sum Lux mundi I am the light of the world and of whom Saint John testifies Erat Lux vera Hee was the true Light which lighteth every man that commeth into the world This is then our first day The Light the knowledge the profession of the Gospell of Christ Iesus Now God made Light first ut operaretur in Luce saith Saint Augustine that hee might worke in the light in producing other creatures not that God needed Light to worke by but for our example God hath shed the beames of the light of his Gospell first upon us in our Baptisme that wee might have that Light to worke by and to produce our other Creatures and that in every enterprise wee might examine our selves our consciences whether we could not be better content that that Light went out or were Eclipsed than the light of our owne glory whether wee had not rather that the Gospell of Christ Iesus suffered a little than our owne ends and preferments God made Light first that hee might make his other creatures by the light saith Saint Augustine and hee made that first too ut cernerentur quae fecerat saith Saint Ambrose that these creatures might see one another for frustrà essent si non viderentur saith that Father It had been to no purpose for God to have made creatures if hee had not made Light that they might see one another and so glorifie him God hath given us this Light of the Gospell too that the world might see our actions