Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	air_n	fire_n	water_n	32,759	5	7.2266	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47193	The universall free grace of the Gospell asserted, or, The light of the glorious Gospell of Jesus Christ, shining forth universally, and enlightning every man that coms [sic] into the world, and therby giving unto every man, a day of visitation wherin it is possible for him to be saved, which is glad tydings unto all people, being witnessed and testifyed unto, by us the people called in derision Quakers : and in opposition to all denyers of it, of one sort and another proved by many infallible arguments, in the evidence and demonstration of the spirit of truth, according to Scripture testimonies and sound reason : with the objections of any seeming weight against it, answered it, answered / by George Keith.	Keith, George, 1639?-1716.; Furly, Benjamin, 1636-1714.	1671 (1671)	Wing K228; ESTC R13258	128,214	140

Earth to give thee bread the water drink the Aire breath the fire warmth the heavens light and many other benign influences hath I say this bountifull God and Creator who hath given thee besides all this a soule immortall so carefully provided forthy body and the life and comfort thereof c. wholly neglected to provide for thy soule and the immortal life and good thereof hath he given nothing to feed it no food convenient for it appointed no bread for the mouth therof no water for thy inward as well as outward man to quench his thirst no aire to give it a comfortable breath no fire to warm it no light to lead it in its way in which it ought to walk nothing to refresh it in its path I say hath the same Lord provided so many so abundant remedies to cure the maladies and distempers of thy mortall body which is but dust and no remedy at all for the discrasy and distempers of thy soule of a more excellent and noble substance by which they may be removed and thy soule cured let the witness of God in every man answer and I am certain it will not faile to beare this Testimony unto the goodness of God That he hath as abundantly provided for the good of thy soul as of thy body And if he has provided for the good of the soul of every man that good must beare Analogy or proportion to the soule so as to answer unto the nature thereof which is immortall or eternall and without and. Therefore it must be an immortall and eternall good and consequently sufficient unto salvation and eternall bliss For it s said of the Lord that he openeth his hand and giveth unto everyliving thing its meat that is that which is good for it So to the Beasts of the field he hath appointed food convenient for them to the foules of the Aire their meat to the fishes of the sea theirs which is not one and the same to them all but distributeth to every one according as their nature requires what 's consonant thereunto Now is it in the least measure probable that this bountifull Creator who hath so abundantly provided for the Vegetable and animall life in plants and the beasts of the field as also in men food convenient therunto should have provided no food for the rationall soule of man which is an eternall and everlasting substance no food I say convenient for it by which it might live in comfort and joy as other creatures do Indeed had the soules of all men sinned personally as the Angels who fell God had as justly passed them by and deprived them of that which was good as he did the falne Angels But to conceive that the righteous God hath thus passed by and deprived most orindeed all the soules of mankind before their own Personall or actuall transgression is most injurious against both that abundant righteousness moderation and mercy unto which both the Scriptures in most ample manner and the inward Testimony of God in every man do bear witness But again if God were not a lover of the soule of every man and provided not for their good but on the contrary hated the souls of some yea of most men even before they had a being denying or depriving them of that which is for their eternall good then surely it could in no propriety of speech or Justice be said that God were good loving and merciful to all men though he did confer upon them never so many outward things good for the body or outward man For what advantageth it men to have all the good things of this life if they loose their soules they being past by and from all eternity irreversibly appointed to eternall wrath and misery yea are they not hereby but rendred the more miserable and unhappy and what can such a conceit beget in them but blasphemous and injurious thoughts of their maker so as to look upon his dealings with them which is horrid to be thought as as cruell as those of the inhumane Cannibals towards some whom poore miserable creatures they feed with good fare to fatten them that they may feed upon them with the more pleasure How is it now possible for any to imagine these Cannibals to beare any love to those whom they thus fairly feed that themselvs may with the greater pleasur feed upon them And yet doth not the Doctrine of these men who teach that God hath passed by the soules of most men without providing any food at all for them represent the mercyfull and just God as onely seding their bodies Canniball like or worse Oh dreadfull and astonishing to be thought with the abundance of the good things of this world onely in order to the making them more miserable in the condition of their soules devoted to the insatiable wrath of God to feed upon to eternity never giving them any sufficient occasion whereby they might be in a possibility of salvation Wheras the contrary doctrine which asserts that God hath provided that which is good for the soules of all men even sufficient for their salvation in a day or time of visitation allotted them wherein it was possible to have been though they never actually be saved but do perish eternally doth abundantly clear both the righteousness and mercy of God as not wanting on his part being willing to have saved them but they would not embrace it and so their condemnation is just and they can have no plea neither from the righteousness nor mercy of God which mercy it self doth most deservedly condemn them because they have finned against it and despised the riches therof which did lead unto repentance Thus shall they be judged by and left without all excuse from the very mercy of God Wheras had not the Lord visited them with what was good for their souls and sufficient to salvation They might have had this strong plea. Lord we desire to plead at the tribunall of thy mercy even at thy mercy seat though we cannot stand we acknowledge to plead at the throne of thy strict justice yet let us plead at the throne of thy mercy Lord thou hast indeed required us to serve thee with our souls but in all our life time thy mercy never visited our soules with any measure of light and life sufficient to enlighten quicken or inable them either to know the service thou requiredst of them or ability to perform it Therefore Lord how can they mercy condemn us we never having sinned against thy mercy thy healing thy saving thy enlightening thy quickening mercy to the salvation of the soule Therefore we put up our plea to thy mercy that we may at least be preserved from eternall wrath through thy abundant mercy Now let the witness of God in every man judge in this matter and it will certainly determine that because the mercy of the Lord shall condemn all that perish the same mercy must needs have visited them with some measure of

the less And begins at such a principle or principles as makes way for the receiving other things that are more remote And to speak the truth hence it is even for want of this tru order in preaching of the Gospell that men have had so little success hitherto nor can they rationally expect better till they come to this method and order which the Lord hath taught and given us and in the use of which we have found the large blessing of the Lord in the wonderfull success that it hath had among people and the Lord will we know it continue to bless it to the gathering of all the nations of the earth to the knowledg of himself which shall cover the earth as the waters cover the sea Amen Argument 6. From the discovery of the Nature of this universall principle of light which our Adversaries grant to be in every man but deny to be saving HEre our Adversaries are not a little at odds among themselvs the greater part of the Nationall and Congregationall teachers whether Prelaticall Presbyteriall Independent or Baptists do affirm this universall light which they all confess to be in all men to be onely a Naturall light or light of and proceeding from mans owne nature Others among them grant it to be a light Supernaturall but onely given to most men to leave them without excuse and aggravate their condemnation being but common grace and insufficient to their salvation Others that agree with the Arminians and Papists in this point do acknowledg it not onely to be supernaturall but given of God to all men in order to salvation consequently having a tendency though remote thereunto in so farre that they say that whosoever do improve this light or grace universall and are faithfull thereunto shall certainly obtain from God grace Evangelicall whereby they may besaved so that they do not acknowledg this universall Grace to be the Very grace Evangelicall or Gospell grace but onely a certain supernaturall grace which if improved loadeth therunto But we in opposition to all these Opinionists do averre this universal grace to be that very Evangelicall Gospell and saving grace and not another through which it being closed with in faith and love salvation is obtained Hence then it may appear how unjustly and unreasonably most of the nationall teachers and others do charge us with agreeing with the Papists and Arminians in this weighty point For how do we agree with them while they deny and we affirm it to be the very grace of the Gospell and object of the faith thereof But say they yee agree with them in the generall in that you as well as they say that this grace is both universall and sufficient in order to salvation To this I answer that we may by the like inference charge them of agreeing in generall with the Pelagians against whom they do so much cry out For Pelagius as well as they and they as well as he do affirm this universall principle to be no other then mans own nature and the light and power thereof and so in generall they agree as much with the Pelagians as we with Papists and Arminians Now its 〈◊〉 Pelagius said that men might attain unto Justification by it although he judged it to be but the Light of a mans own nature which these men deny and so do differ in speciall As we also do from Papists and Arminians And thus as we do agree with them in some remote generall on the one hand so do they in opposition to us on the other hand For they with the Papists and Arminians do deny this to be grace Evangelicall averring it to be some other thing But that the nature of this universall principle may be discovered we are to observ that it is generally acknowledged that this universall principle is a witness in every mans conscience and heart and that perpetually and unchangeably unto temperance and righteousness as things pleasing unto God and against intemperance and unrighteousnes as contrary and displeasing to him Yea they further grant that disobedience unto this principle in every man which t●…cheth sobriety and righteousness is a sin against God and to be punished eternally if not repented of and forgiven From this concession then it is evident that this universall principle is pure and incorrupt in the nature of it because it is a perpetual and unchangeable witness in man against unrighteousness and could never be byassed nor bribed so as to give way or consent unto mens doing unrighteously or speak peace to them therin but still reproveth and witnesseth against it Which were it impure or corrupt it might and doubtless would do Again seing disobedience against it is sin against God it must certainly be the Law of God And if it be the Law of God it must be pure and divine For it cannot be supposed that ever God did or shall require men to obey any Law that is not of him or that is impure and corrupt More over all unrighteousness and intemperance is impure therefore that which witnesseth against and is contrary unto it is pure Hence I thus argue That Principle wich is pure and incorrupt is not mans own nature neither of or proceeding from the same But this universall principle is pure and incorrupt as hath been shewn Therefore c. The first proposition is evident from this That mans own nature by the fall was not only in part but wholly corrupted and defiled by transgression as our adversaries grant therefore seing this principle is pure and incorrupt it cannot be mans owne nature nor proceeding therefrom For that which is pure cannot proceed from that which is impure a corrupt fountain cannot send forth pure water nor an evill tree bring forth good fruit By the force now of this Argument are many convinced that this universall principle is really supernaturall but then they deny it to have any infallible tendency to salvation how much so ever it be improved for that it is not a gift or grace given say they to man de novo or of a new after the fall universally for his salvation but some Remnant or Relick of that supernaturall light which God gave Adam before the sall which still remaines in all men since the fall like a little spark of fire among the ashes or in the ruines of a house burnt down And so though mans nature be wholly corrupted yet this being supernaturall remains therein incorrupt retaining its owne primitive purity not being defiled with but witnessing against and reproving the corruption of mans nature and mans nature in it If we should now ask seing its pure in the nature of it how comes it to be unable to purify mans nature and save it from its impurity was it not purifying and saving in its nature before the fall and if so is it not saving and purifying after the fall If it be said it nor doth nor can save and purify mans corrupt nature because of its being

it shall never be found that any are simply condemned or made inexcusable for Adams sin but for their owne sins in the first place and for those of their Ancestors but consequentially This is the Condemnation of the World saith Christ that Light is come into it and they love darkness c. But no where is it said this is their condemnation simply that Adam sinned Argument 2. From the Mercy Love and Goodness of God extended in a day unto all men THat the Mercy Love and Goodnes of the Lord is extended unto al men in a day of visitation the Scriptures testimony is most ample Some few of the more significant of them I shall alledge Viz. Psal. 14. 5. 8. 9. The Lord is gratious and full of compassion slow to anger and of great mercy Good unto ALL and his TENDER MERCIES are over ALL his Works Psalm 107. 8. Oh that men would praise the Lord for his GOODNESS and for his wonderfull works to the CHILDREN OF MEN. And this is foure times repeated in that Psalme Psalm 81. 1. 4. O Lord our Lord how excellent is thy Name in ALL THE EARTH What is MAN that thou are mindfull of him and the SON OF MAN that thou visitest him Psalm 62. 12. Also unto thee O Lord belongeth MERCY for thou rendrest unto EVERY MAN according to his works Here observe the connexion which is very signall importing that the evill doers shal be condemned from the very mercy of the Lord which they have sinned against and out-sinned the visitation thereof Matth. 5. 44. Love your enemies blesse them that curse you do Good to them that hate you c. that you may be the children of your father which is in heaven for he maketh his sun to rise on the evill and on the Good and sendeth rain on the just and unjust Here again the connexion is very signall they are bid to love their enemies which must certainly be taken universally even all their enemies of mankind and why that therein they may be like their heavenly father who loveth them ALL and doth Good unto ALL just and unjust c. Actor 14 17. Nevertheless he left not himself without a witness doing GOOD and giving us raine from heaven and fruit full seasons filling OUR HEARTS WITH FOOD AND GLADNESS Rom. 2. 4. Despisest thou the RICHES of his GOODNESS forbearance and long sufferance not knowingthat the GOODNESS OF GOD leadeth THEE to repentance Which Scriptures do all plainly declare the mercy and Goodness of the Lord toward ALL MEN not onely no nor yet principally in relation to outward things but to the salvation and welfare of their soules For in that God loveth all men he loveth their soules which is the principall part of men Now if he love their soules then he hath provided somewhat for the welfare and happyness of them And in that it s said the Goodness of God leadeth them to repentance it manifestly followeth that repentance was once possible unto them For the Goodness of God leadeth no man to that which is impossible Ezekiel 33. 11. As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turne from his way and live c. 1 Tim. 2. Verse 1. 2. 3. 4. 5. I exhort therefore that first of all supplications prayers c. be made for ALL MEN for Kings and for ALL that are in Authority c. For this is Good and acceptable in the Sight of God our savior who will that ALL MEN Shal be SAVED and come to the acknowledgment of the truth for there is One God and One Mediator between God and Man the Man Christ Iesus who gave HIMSELF a ransome for ALL to be testified in due time 1 Tim. 4. 10. Because we trust in the living God who is the saviour of ALL MEN especially of those that beleeve c. Joh. 4. 42. Christ is called the SAVIOUR of the WORLD and Joh. 1. 2. 2. The reconciliation not onely for the sins of the Saints or beleevers that were chosen out of the World not onely for our sins saith the Apostle but also for the sins of the WHOLE WORLD What more plain and evident can more emphaticall and significant expressions be used by men But besides these plain testimonies of Scripture which need no explication nor application of mine there is an universall testimony and witness of this truth in the heart of every man that cometh into the world For that very same thing that in his heart beares witness to the existence or being of God is also a witness that he is Good loving mercifull long-suffering gracious and favourable unto him till he by his wickedness hath out-sinned the day of Gods mercifull visitation And then the same which before witnessed unto him of the love and mercy of God doth now beare witness of his wrath unappeasable and fiery indignation against him This have divers felt sealed in their hearts as Cain after the murther of his Brother Judas after his betraying Christ and many Apostates But I say before this time in whichmens wickedness be come to the heighth and the cup of theiriniquity full there that is in all men that which certainly witnesseth unto them that God is mercifull good and favourable unto them even the same I say that Witnesseth that he is so that there is no man who can or dares to say the Lord is not nor ever was mercyfull and loving to me For in so saying he should ly against the inward Testimony of God in his conscience yea the daily mercies of the Lord dayly conferred upon him would also be as a thousand witnesses against him Object If it be now Objected 't is true there is such a witness in every man of the love and goodness of God to him in relation to things temporall and externall but not to things spirituall and eternall Answ. It is as easily answered that this distinction is frivolous ridiculous and absurd For the same that witnesseth that God is good to his body witnesseth also that he is good to his Soul much more because the soule is more worthy then the body and the more Principall part of man yea is rather the man then the body Therefore if God be good unto ALL men he is good urto the soules of all men and if he be good unto their soules then he hath certainly provided that which is sufficient for the health and wellfare of the soul and consequently that which is sufficient unto salvation O Man who ever thou art whether Iew or Gentile Scythian or Barbarian let the witness of God in thy conscience answer which tels thee there is a God who hath made the heavens and the Earth and created thee with all mankind to dwell upon the face thereof given thee a body and provided abundantly for the welfare and comfort of it and of the life thereof causing the sun to shine and raine to descend upon thee the