Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	grace_n	heaven_n	lord_n	5,528	5	3.6383	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30636	Tagathon, or, Divine goodness explicated and vindicated from the exceptions of the atheist wherein also the consent of the gravest philosophers with the holy and inspired penmen in many of the most important points of Christian doctrine is fully evinced / by Richard Burthogge.	Burthogge, Richard, 1638?-ca. 1700.	1672 (1672)	Wing B6157; Wing B6156_CANCELLED	50,348	170

Fall of Man This is a Scriptural ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so agreeable to Reason that the Light of Nature shews it for beside the use of Men wherein the whole blood is looked on as tainted if but the Father be a Traytour and wherein nothing is more common than for Parents to covenant for Children c. Plutarch speaketh home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again if Adam had not lapsed then all Descendants from him had been possessed of the Happiness which be enjoyed and so had stood with him and the Atheist holds not that unreasonable and if it be not so that he should stand it cannot be so he should fall for his Children since it is but reason that if Children may be benefited and advantag'd by their Parents they may be also disadvantag'd and disserv'd in them Qui sentit commodum sentiet incommodum Plutarch thought so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finally though all have Sinn'd in Adam and so have Misery and Punishment entail'd upon them yet that misery and Punishment is not so great but that there is a greater mixture of Clemency and Mercy in it the Life is left them with entailment of calamity upon it is yet such as they are loath to part with and they are favoured in it with opportunities of making their condition better than at first it was by playing an after Game Thus the Fall is made to be good for them since they have a rise to get by it and hear Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SECT 8. Divine Benignity and Goodness illustrated in his relieving Acts of Grace Man gets by the Fall Why his First State though Good was not best Well then God is Good yes so infinitely Good and Bountiful that though man had miserably bankrupt and fool'd all he had away yet has he of his own alone immense Goodness and Charity so stupendiously repaired him again with such a new Stock in Jesus Christ that if he be not infinitely wanting to himself as well as to his Master he may be made for ever by his breaking God so so loved the world that he gave his only begotten Son that whosoever believed in him should not perish but have everlasting life Everlasting Life Thus Humane condition it is capable of being better'd by the Fall it being in the kind of Man by Grace as 't is in other kinds by Nature he riseth by his Fall the Corn is not quickened nor multiplied except it die Man was not to be quickened by the Lord from Heaven nor advanced from a natural into a better State of Spiritual and Immortal Life but after he was Spiritually dead You who were dead in trespasses and sins hath he quickened The Natural condition of the Man was Good in Paradise and as good as that could be but his Spiritual is better and it was agreable unto the Law and Method of Nature that what was good should precede and what was better follow after it being Nature's order to proceed from things lesse Perfect unto things more so For in the Genesis of things if you consult it it was first Evening then Morning first Darkness then Light first the Naturals were made then the Vegetables first the Animals then the Rationals and 't is to this that our Apostle alludes The first man Adam was made a living Soul the last Adam was made a quickning Spirit Howbeit that was not first which is Spiritual but that which is natural and afterward that which is Spiritual The first man is of the earth Earthy The second Man is the Lord from Heaven Thus is Man's Condition better'd in that now Divine Grace is brought by Jesus Christ. SECT 9. The Atheists Objection of impossible conditions and of Reprobation destroyed Gods Universal love evinced Election and Reprobation explained Reprobation in a comparative sense vindicated The Terms of Grace Practicable Humane Impotency Moral not Physical Yes sayes the Atheist so it lookes for if he do extend his Grace as he is said to men it is on Terms so insupportable and hard that they cannot possibly perform them as if impossible conditions did not nullifie his grants and make his Promises Denials but that it were in his Law as Lawers tells us it is in ours wherein a Promise on Impossible Conditions does immediately invest in Right What Grace is this to look for tales of Bricks without affording Straw He bids us come inded but when be knows we cannot and then he tels us we shall have And is not this a great Evincement of Benignity and love to Mankind is it not that he hath made the greatest part thereof to damne it what means Reprobation else A most malicious imputation this For as Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God has not made a man to damn him he hath an universal though not an equal Love for all the Kind and has given ample demonstrations of it in his Son who assumed not the Person but the Nature He so loved the world that he gave his only begotten Son c. God sent not his Son into the world to condemn the world but that the world through him might be saved What Evidences are there of his Pleasure let me see but one of it that the wicked die when there are so many of his will that he should return from his wicked wayes and live Doth he not invite all Doth he not beseech and call all Ho every one that thirsteth c. Doth he not afford sufficient means and send his Ministers and Word to All Is there not an universal Act of Amnesty without a Man excepted so he will come in yes verily the Apostles were obliged to go to all the world and preach the Gospel to every Creature And that very Reprobation which is so great a scandal and offence unto the Atheist onely because he has no right understanding and resentment of it what is it but a lesser love It may not be interpreted in a positive and simple sence but onely in a comparative as not impor●ing a simple Aversation or Hatred but a lesse intense love So that as they are called Chosen or Elect whom he especially favours so these are Reprobate or hated whom he doth only generally love but doth not specially favour It was thus he Reprobated Esau or hated him before his doing Good or Evil not in a positive and simple but in a comparative sense he loved him not in that degree he loved Jacob with that especial and distinguishing love And so comparatively he is said to hate him just as Jesus Christ affirmeth them to hate Father and Mother who love them eminently lesse then him So Scriptural a Notion this is of Hatred Now to apply it What if God who has a general and common love to all which he hath evinced in a thousand wayes by his creating his conserving his providing for them in the present life and by capacitating of them for a better end have yet so special and distinguishing an one

when I have once confessed freely to him that I have nothing else to offer in excuse for this unusual trespass on his patience but that of Apuleius Nec quidquam omnium est quod possit in primordio sui perfici sed in omnibus ferme ante est spei rudimentum quam rei experimentum Corrigenda PAg 2 line 13 read desirable l. 14 after him ad l. 26 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 12 l. 24 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 29 r. on p. 13 l 4 r. on p 15 l. 3 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 28 r. agnoscito p 16 l. 22 r. opus suum p. 19 l. 5 r. exhibentur l. 11 r. interpretes l 21 r. Velleius l. 26 r. exhibere p. 20 l 11 r. beata p 23 l. 20 dele the r. his p. 31 l. 15 r. recta p. 34 l 26 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 35 l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 61 l. 4 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 103 l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 105 l. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 106 l. 23 r. connectens p. 113 l 13 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 121 l. 12 r. ascend p 131 l. 7 for had r. have DIVINE GOODNESSE Explicated and Asserted CHAP. I. Goodness an Essential Notion of God The Definition of it Divine Perfection or Allsufficiency what That it is the fundamental Reason of Divine Goodness An impression of it on the Creature Divine Goodness demonstrated out of Metaphysics and out of Nature by Instances and Harmony SECT 1. THE Goodness of the great God or rather his Optimity and 〈◊〉 is so illustrious and acknowcedg'd an Attribute of his that the very Heathen knew him and ador'd him by it Their Jupiter was Optimus as well as Maximus And it is a Notion so inherent unto that of God and so inseparable from it that you destroy the Godhead if you but abstract Goodness not to make him Good is to make him no God It is the Devil is the evil one God is the Good He is Good and doth Good This Optimity or transcendent Goodness of the great God is nothing but that insinite Perfection whereby he eminently in himself involveth all Good and consequently whereby seeing all de●siable amiable excellent and lovely things are centred and comprehended in him he is most lovely all lovely and all desireable He is the universal Good in whom the universal love and universal desire the desires of all things and the loves of all do all concentrate And saith Aristotle what all doth desire is simply good so none is good but God He is universally others but particularly good This is Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now it is the infinite Perfection or Alsufficiency of God in respect of which the celebrated Aristotle calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which is signified in the Holy Scriptures by the name El Shaddai a name by which he is remarkable not only to the Jewes but also to the Greeks and Latines for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which his Title Shaddai probably deriveth doth seem to be the Origen of the Genitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Dative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the Accusative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Nominative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not unlikely the Latine Deus and the phrase sub Dio as a learned Critic wittily conjectures cometh from it I say this absolute Perfection or infinite concurrency of all things excellent and Good and lovely in God whereby he being absolutely perfect and accomplished in all kindes as standing on the Top of all doth defect and want in nothing which is good in any It is the ground of his Optimity or Universal Convenience and Desireableness For he therefore is most agreeable and good to all and consequently most Desireable because he is All he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Universal First Original and Fountain-Fulness that replenisheth the whole Creation which without him would be all but empty Cask and meer vacuity All the Creatures their Springs are in God they are but Cisterns with him and without him empty Caskes God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the the Plenitude of all things and it is his Plenitude that botomneth his Goodness So Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And God he hath enough for himself and all things else My Grace is sufficient for thee There is an evident impression on the world of this Alsufficiency and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God the World is an Universe there are in it all imaginable Sorts of Being and all imaginable Furniture Provisions and Accomodations for them Porus marries Penia there are Remedies for all Distempers agreeable supplies for all Occasions and Necessitie● there is nothing wanting no more than is Redundant in Nature The Earth is the Lords and the fulness the fulness thereof Philo●ophers call the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Universum SECT 2. Now having shewed what Optimity or Transcendent goodness is wherein it formally consists as well as what Foundation and what ground it has it now remaineth that I do evince it competent to God which I shall Essay to do but very briefly both from the Metaphysics and from Nature it self And there are many Topics in the Metaphysics which do evidently argue and evince him so Good I shall insist on one That as there is a first Being so there is a first Good there is a First in every Kind a First in genere bonorum as there is in genere entium for as much as every thing is either First or from it And if there he a Primitive and First Good which all inferiour ones derive from and do participate as if there be a First they must It is the First Being and consequently it is God which is it Good and Being are convertible and therefore the First Being is the First Good God is the First Being All Second Beings are derived from the First Being All Second and inferiour Good participates the First Good And for Physics The Divine Optimity or Transcendent Goodness is so remarkably impressed on the whole Universe that Moses that excellent Origenist introducing God reveiwing it in its Creation doth also introduce him thus commending it God saw every thing that he had made and behold behold it was very good it was good very good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God saw it It was very good in Gods eye and therefore may be well so in Mans and very Good it is For there is Nothing in the whole world but is good for something if it be not so for one thing it is so for another and is either Good to profit or to please a Verity so great that in the Metaphysics Bonity