Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	day_n	heaven_n	water_n	6,118	5	6.3597	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01638	A golden chaine of divine aphorismes written by John Gerhard Doctor of Divinitie and superintendent of Heldburg. Translated by Ralph Winterton fellow of Kings Colledge in Cambridge; Loci communes theologici. English	Gerhard, Johann, 1582-1637.; Winterton, Ralph, 1600-1636.; Cecil, Thomas, fl. 1630, engraver.	1632 (1632)	STC 11769; ESTC S103039	111,208	568

generall rule over all things but This comprehendeth the speciall works of his grace in the Church 90 In the other life shall be the Kingdome of glorie into which all the elect being raised out of the dust shall be received Of which Kingdome Christ make us partakers who is our King blessed for ever CHAP. V. Wherein are contained Theologicall Aphorismes concerning the CREATION and the ANGELS 1 GOd who by Nature is invisible that he might be made known by things visible wrought a work which by the visibilitie thereof might manifest him whose work it is Ambr. in cap. 1. Rom. 2 This work of God wrought in time is is also called Creation 3 Which is nothing else but the production of the whole Vniverse out of nothing in six distinct dayes being wrought by God through the Sonne in the Holy Ghost for the glorie of God and salvation of men 4 The Authour then of Creation is God One in Essence Three in Persons 5 Moreover that Creation of all things is the immediate work of God alone 6 The Father created all things by the Word which as the Evangelist teacheth us is to be understood of the Hypostaticall and consubstantiall Word of God Joh. 1.1 7 The Spirit of God moved upon the face of the waters Gen. 1.2 That as the Psalmist sheweth is to be understood of the breath of his mouth Psal. 33.6 that is the Hypostaticall and consubstantiall Spirit of God 8 Therefore where Moses calleth the Creatour Elohim it is rightly referred to the Trinitie of Persons 9 Whereas it is said That the Father by the Sonne in the Holy Ghost created all things we must beware that we understand it not of inequality of Essence or Power in the work of Creation 10 For what things soever the Father doth the same doth the Sonne likewise John 5.19 11 But all this ought to be referred to the reall distinction of Persons and the order of working in works ad extra or externall which results from thence 12 The Father therefore created by the Sonne not as by one that worked not or an instrument separate but as by his coëternall and consubstantiall Image 13 And he created all things out of nothing 14 Some things indeed immediately but other things mediately Damasc. 2. Orth. fid cap. 5. 15 And all in six distinct dayes whence it is that the Ancients call CREATION the six dayes works 16 That all things were created in a moment it seems indeed agreeable unto reason but it is against the Mosaicall Scripture 17 On the First day were created the Heaven and the Earth that is the matter of all things to be made rude and without form 18 Light also was created to dispell the darknesse of the deep and to inchoate or beginne the vicissitude or intercourse of day and night 19 That Light without doubt was something obscure And therefore the question concerning the Nature thereof is also obscure 20 On the Second day was the Firmament made that is the whole System or comprehension of the celestiall bodies 21 Above which that there are waters the Holy Spirit speaketh expressely To what use that onely knows he which made them 22 Let us herein beleeve the Scripture whose authority is greater then the capacitie of mans understanding August 2. de Gent. ad lit cap. 4. 23 On the Third day at the command of Almighty God were the waters under the heavens gathered together unto one place and the dry land appeared Gen. 1.9 24 And what are the Bases or foundations of the Earth what are the banks of the Sea They are The Almighty word of God 25 Neither would God have the earth to be unfruitfull but caused it to bring forth every kinde of herb Gen. 1.12 26 And yet not all for the food of man but yet all for the use of man 27 One the Fourth day God set the greater and the lesser Lights in the firmament of heaven Gen. 1.17 28 Which are nothing else but as it were the Chariots of the Light which was first made 29 The starres as well those that are fixed as those which are called Planets or Erraticall do work upon these bower bodies by their motion light and influences 30 What these influences are it is very obscure and past our finding out 31 We must beware therefore that we do not ascribe unto the starres the causes of humane wickednesse seeing that he which made the starres is free from all wickednesse 32 He that is wise shall have dominion over the starres Understand this of true and divine wisdome which consisteth in the fear and sincere worship of God 33 It is not therefore to be called Mathesis but Mataeologie not skill in Astrologie but Vaniloquie to go about by the starres to foretell humane actions and events Scal. Exerc. 251. 34 On the Fifth day was the Water replenished with Fishes and the Aire with Fowles Gen. 1.22 35 Out of water God produced the things which cannot live within the water and the things which cannot live but in the water which is an Argument of his Almightie Power and Wisdome 36 The Sixt day was the Birth-day to all terrestiall living creatures and to Man himself likewise Gen. 1.24 25 26 27. 37 All which were created for Man and Man for God 38 No Creature had ever been hurtfull unto Man yea rather all the Creatures had been at Mans service had not Man sinned August lib. 3. de Gen. ad Lit. cap. 15. 39 Man by not doing his bounden duty and service to his Creatour lost the dominion which was given him over the Creatures 40 God being about to create man called as it were a Councel before hand because he was to create a living creature capable of reason and counsel 41 After that all other things were created God in the last place created Man because he was to be the Epitome Centre Abridgement Complement and Perfection of the whole Vniverse 42 Man was made in the Earth and of the earth but not to the earth and for the earth but he was made to Heaven and for Heaven 43 God which is the Creatour of Heaven and Earth would end his work in Man Therefore he rested when he had made Man 44 He made all things I say for Man insomuch that the very Angels themselves farre superiour both for Nature and Dignitie do at Gods appointment minister as servants unto Man 45 And what wonder is it that God made all things for Man when as for Man even God himself was made Man 46 Moses describeth not the Creation of the Angels but ye● notwithstanding he doth not exempt them from the number of the creatures 47 There is more subtiltie in enquiring then fruit in finding on what day they were created 48 In respect of their Nature which is incorporeall they are called Spirits and in respect of thei● Office they are called Angels 49 They are indeed Spirits but yet they are not Simple as God is 50 For their Esse and

signifieth or signeth the invisibilitie of the thing signified or signed but presupposeth not the absence thereof 53 A Signe is a Thing beside the Species which it representeth to our senses and of it self causeth us to call to minde somewhat else August 2. de doctr Christ. cap. 1. 54 Therefore they that from hence That it is a Signe do gather that one essentiall part is absent do it certainly for lack of wit and want of learning 55 We dissent and depart likewise from those also who attribute too much unto the Sacraments in that they affirm and averre that they conferre grace ex opere operato even upon the outward act and administration thereof 56 Which their Position or Opinion they expound thus That there is not required any good motion in the Receiver but that the Sacraments have a supernaturall vertue in themselves by which they are the cause of Grace as fire is the cause of Heat 57 But as the Word profits not not being mixed with Faith Hebr. 4.2 So neither do the Sacraments which are the Visible Word 58 Neither doth it profit any thing To have a benefit offered unles there be one to receive it The Word and the Sacrament are Gods Hands by which he offereth unto us But it is the Hand of Faith which must receive what is offered 59 Well saith Hugo 5. de Sacrament pag. 9. cap. 2. The spirituall Gifts of grace are as it were certaine Invisible Antidots In the Visible Sacraments they are as it were in certaine Vessels offered unto man Now As that which is in the Vessell is not of the Vessell but is drawn with it So Grace is not from the Sacraments or of the Sacraments but is derived from an eternall fountaine and is sucked from thence by the Soule in the Sacraments 60 And seeing that the Sacraments in generall have assigned unto them this end from hence it may be gathered That we are to attribute the same unto the Sacraments of the Old Testament 61 For unto Circumcision was added that promise Of being received into the Covenant of Grace which is Emphatically set down in those words I will be a God unto thee and to thy seed after thee Gen. 17.7 Which words are to be expounded out of Leviticus 26.12 Jerem. 31.1 Matth. 22.32 And it will appeare that in them is contained a promise of Gods grace his speciall inhabitation or indwelling and eternall life 62 Therefore we dissent and depart from those who dispute That the Sacraments of the Old Testament were not Instrumentall causes of Grace as if they had not some vertue from the Passion of Christ c. 63 The lesse-Principall end of the Sacraments is To be Signes and Seales of Gods love towards us instituted and ordained for the confirming and strengthening of our Faith 64 For the Apostle calles Circumcision A Seale of the Righteousnesse of Faith Rom. 4.11 And the proper use of a Seal is as we know to testifie confirm and seale that thing unto which it is annexed 65 Whereupon the Godly of former ages in time of danger did fetch solid comfort and consolation out of Circumcision 1 Sam. 14.6 and again 1. Sam. 17.16 36. 66 Moreover what is said of the end of Circumcision that also is rightly referred to the other Sacraments For all the Sacraments agree in their Efficient and Finall Genericall cause 67 From hence it is that Baptisme is said to be A Good Conscience's going unto God for counsell The word by which it is expressed is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuag●nts in the Old Testament do use when there is signified asking counsell at the mouth of God Oecumenius by this word understands an Earnest or Pledge 68 The meaning then is Th●t Baptisme doth testifie unto our Consciences and confirme the grace of God And here observe that the foundation of this obsignation or ●ealing consists in the resurrection of Christ For as it is Rom. 4.25 He was raised again for our Justification Upon which followes peace of Conscience or Peace with God Rom. 5.1 69 Hither do we referre that place 1 Iohn 5.8 There are three that beare witnesse in earth the Spirit and the Water and the Bloud The Paraphrase of which place according to the Scope of the Text and the Analogie of Faith is this That the Holy Spirit in the ministerie of the Gospell which is The ministration of the Spirit 2 Cor. 3.8 And the Water in Baptisme which is The washing of water by the Word Ephes. 5.26 And the Bloud which in the Lords supper is offered unto us to drink 1 Cor. 11.15 do testifie and beare witnesse concerning the Fatherly goodnesse and love of God towards us 70 Hereupon Tertullian Libr. de poenitent calleth Baptisme the Obsignation or Sealing of Faith and Augustine de Catech. rud cap. 26. calleth the Sacraments Seales 71 We dissent then and depart from those who deny that the Sacraments are Seales sealing unto us the promise of Grace 72 Secundarie and Lesse-Principall ends of the Sacraments we may reckon up many as That they are the very Nerves and Sinewes of publike Societie concord and agreement That they are the Badges and cognizances by which the Church is distinguished from other assemblies That in them we are tyed bound unto God to Faith and to Obedience That they are the Types and resemblances of vertues but especially Love c. 73 The Schoolemen dispute That in or by some Sacraments there is a Character imprinted 74 Which they describe after this manner That it is a spirituall stampe imprinted by God alone in the soule of man at the receiving of the Initerable Sacrament that is the Sacrament of Baptisme which is not to be reiterated or repeated remaining Indelible Ordinarily 76 About the Quidditie Subject and End of this Character we might reckon up their wonderfull strange and miserable jarrs contentions 77 But we conclude with Biel 4. Sentent dist q. 2. That neither necessarie reason doth demonstrate not evident authoritie prove that we are to hold any such Character 78 For all the authorities brought out of Dionysius Augustine Damascen and Lombard are expounded truly and more pertinently unto the minds of their authors of the Sacrament or Sacramentall forme of Baptisme then of any Character imprinted really in the Soule This saith Biel. 79 Therefore that Character of theirs is Indelible indeed because it is not written at all 80 And thus much concerning the Sacraments in generall Out of that which hath bene said we gather their definition after this manner The Sacraments are sacred and solemne actions instituted by God in which God by the ministerie of man mediating doth dispense a certaine thing instituted by his peculiar word to offer apply and seale unto those that beleeve the proper promise of the Gospell 81 Of which that we may worthily partake and to our salvation God grant unto us who is the onely authour of them blessed for ever Amen CHAP. XVII Wherein are