Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	heaven_n	saint_n	world_n	6,085	5	4.5948	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96830	Arcana dogmatum anti-remonstrantium. Or the Calvinists cabinet unlock'd. In an apology for Tilenus, against a pretended vindication of the synod of Dort. At the provocation of Master R. Baxter, held forth in the preface to his Grotian religion. Together, with a few soft drops let fall upon the papers of Master Hickman.	Womock, Laurence, 1612-1685.	1659 (1659)	Wing W3336; Thomason E1854_2; ESTC R204117	284,533	643

qualification of the soile onely We may be instructed further from the Plough that be the ground never so good the seed doth not take root much lesse deep root in it presently upon the first sowing for then the earth is loose and mouldry and many times a storm doth so beat and discompose it that the seed is left naked for a prey to vermine And though it hath taken root it is not firmly settled till a vicissitude of soft showers and warm beams have stiffened and confirmed the soile about it and then 't is lodged sure 4. Your fourth Argument advanceth in these words No Scripture tells us that David or Peter were void of charity c. Answ Nor doth it tell us so of Judas † Where doth it tells us of Noahs or of Lot's repentance You know negative arguments from Authority are not concluding especially for matters of fact What Scripture tells us that Master Richard Baxter is or should be Teacher of the Church of Christ at Kederminster 5. You argue David prayes Psal 50. that God would not for that sin take his holy Spirit from him which implys that yet he had it Answ 1. Create in me a clean heart O God and renew a right Spirit within me implyes the contrary and this Petition was before the other 2. Take not thy holy Spirit from me may signifie no more then what is repeated by way of further explication in the verse folowing Restore to me the joy of thy salvation c. 3. I say this Psalme was composed after his restitution when the Spirit of God was returned to him in renewed breathings and visitations whereof these holy passions and devotions were a strong effect 6. You say The thing in it self seems utterly improbable to me that David or Peter should have no love to God after those particular sins Answ 1. Every kinde and degree of our Love towards God will no more serve Gods turn then every sort and degree of his will serve ours There is a common grace as you declare many times in your writings which is reall true and good yet not speciall saving Grace See your Saints Rest Second Edition And of Saving Faith p. 2 and 93. Wherefore you tell us we must not onely inquire into the truth of the Act or Habit in a Metaphysicall notion but also and much more into the Morall truth of it as it is a grace or duty The unregenerate and wicked you confesse may love God because they may apprehend it as good in it self and good to their persons I shall adde though it should seem a Paradox that the very damned in hell do carry some affection towards God as he is the chief Good else I cannot conceive how the Losse of the beatificall vision which consists ●n the fruition of his glorious presence can be so great a torment as to surmount the pain of sense in them as the Ancients affirme it doth I must presse you therefore with one of your own Conclusions that the sincerity of love without which it will not be saving is laid in the prevailing degree not in the act of it Vbi supra This you confirm by the words of our Saviour Saints Rest Second Edition Mat. 10.33 37. He that loveth father or mother c. more then me is not worthy of me And unlesse yee forsake all ye cannot be my Disciples God and Christ being set in competition with the world and the Spirit set in opposition to the flesh it is the comparative degree that carries it To which purpose you quote these passages of Scripture To him that overcometh Rev. 3.21 will I give c. Psal 73.2.5 And that of the Psalmist Whom have I in heaven but thee and there is none in earth that I desire in comparison of thee This is your doctrine as neer as I can remember in your Saints Rest for I cannot now conveniently turne to the place Whether there were now in David or Peter this Prevalent degree of love as to preferre God before not onely the world and the flesh but their life also I leave to every indifferent Reader to judge But you proceed and say The sinnes I know were odious and deserved an utter desertion of God But God inflicts not all that we deserve Answ This is somewhat like the thirty fourth Excuse of the wicked at the day of Judgement Sermon of Judgement as you alleage it in their names and therefore I shall return your own words to you viz. God knoweth his own mercy better then you do and he hath told you how far it shall extend If those Scriptures of the Prophet and Apostles When the righteous turn away from his righteousnesse If any man draw back Ezek. 18.24 Hebr. 10.38 be no Gospel with you I cannot help it If those sins deserved an utter desertion of God we are to govern as our lives so our judgements by his Covenant for to depend upon any Extraordinary supererogations of Mercy more then his superabundant Grace hath contracted for or promised is high presumption But you go on and tell us 1. That although Actually in the time of sinning the power of sensuality prevailed against the Act of Charity yet that Habitually God was afterward set lesse by then the sensuall pleasure by these Holy men is utterly improbable Answ 1. When our Saviour Christ saith If any man cometh to me and hate not which signifieth to love lesse his father yea and his own life also Luk. 14.26 he cannot be my Disciple Doth a habituall estimation of God satisfie the Precept under the actuall breach of it or can that carry Gods acceptation I thinke not 2. Can the Habituall estimation of God consist with an indulgence to the pleasure of sin and sensuality I would fain understand how far they are reconciled and how long you would keep them friends I hope not till doomes day And if you can think fit they should be separated after some considerable time of cohabitation you must in all reason give them a bill of divorce in Davids Case whose remorslesse Conscience for so many moneths together doth sufficiently evince his indulgence to the pleasure of his lust or sensuality 3. We may observe in some persons that sins are many times recurrent especially sins of some sort and are content to divide with Almighty God not onely in point of time but likewise in the affections and devotions of the sinner His zeal for God shall be all fire and tow at such times and upon such occasions and in such company yet at the return of such and such temptations which may be frequent too he is periodically captivated to the law of that lust I hope you will not vote such a person into the state of justification while he is thus divided betwixt God and Mammon And that David had sinned himself into this if not into a worse temper what hinders us from concluding That he had espoused Bathsheba

Grace here or his Glory hereafter On the other side Observe 1. That according to this Synopsis containing Master Perkins's and the Judgement of all the Creabilitarians That the farre greatest part of mankinde are Reprobates before they are Creatures and according to the most modest opinion amongst them they are Reprobates as to the demerit of Preterition onely upon the account of Adams sin which was no more in their power to prevent or avoid than to hinder Gods imputation of it or to forbid their Parents Banes of Matrimony and for Actuall sins they do commence upon the stock of this sin Originall 2. That Christ was not given according to Gods intention for their benefit They have no interest in him there is no line of communication drawn betwixt him and them For 3. at least upon the Fall of Adam Gods implacable and immutable hatred was extended towards them And hence 4. His calling of them is but uneffectuall so that 5. Though they own and answer that Call so farre as to be inlightned by it repent at it believe upon it relish the heavenly Gift and grow zealous of Gods Glory yet this doth not remove them one step out of that road or line drawn by the Decree of Reprobation to lead them to eternall death according to the Series and processe whereof which is immutably set and insuperably carried on the Deceitfulnesse of sin must and shall inevitably and necessarily prevaile to bring them into a Relapse which shall heighten their pollution and guilt by an accession of obduration and malice unbelief and Apostasie and so cooperate to the aggravation of their condemnation and torments And this is the very Doctrine of the Synod of Dort as it is delivered Act. S. Dor. par 2. p. 62. th 24 25. in the Judgement of the Divines of Embden For speaking of the means by which the Decree is executed in the Reprobates They say Prima summa eorum exitii Causa The first and chiefest cause of their destruction is the corruption of our first Parents Spontanea Adami voluntate of Adam's own accord first brought upon himself and afterwards by the just judgement of God propagated unto his whole Posterity in which if God had left all he had done injury to none because he is debtor unto none The second Cause is because either God vouchsafes not to call these Reprobates at all by his Gospel or if he calls some of them outwardly by the Gospel yet it is not accompanied with any internall Spirituall efficacie or if in some of them he begets a certain assent and some kinde of faith yet he leaves them all at last in their blindnesse and voluntary corruption and doth not vouchsafe them his saving grace And Szegedin To the Question In loc com de Repr tab 1. p. 122. f. Whether the Reprobate can do good works he makes this answer They may do good works sometimes but not persevere in them as the Predestinate in like manner do fall into most grievous sins Therefore saith he we may conclude that Good works are sometimes inservient unto Predestination and sometimes unto Reprobation By good works Predestination doth illustrate Gody glory and in respect of Reprobation they are many times reasons why sin is aggravated For they that fall from God when he hath adorned them with good works as they do more grievously sin so are they more severely-punished Lastly Observe that according to this Series or Table of Causes The onely Glory that God designs and aims at primarily and by it self as to be drawn out of the Rationall Creature for himself consists in the Salvation of some for the Declaration of his Justice and Mercy and the Damnation of others for the Declaration of his Power and Justice Whereas the Scripture informs us otherwise viz. That the Glory which he intended to have and therefore requires and expects from us doth consist in the oblation or performance of a free and dutifull obedience or results from it To this purpose we have our Saviours own warrant Joh. 15.8 Herein is my Father glorified that ye bear much fruit and his example Joh. 17.4 I have glorified thee on the earth I have finished the worke that thou gavest me to doe and his Command Matth. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven and Gods own approbation Psal 50.23 Who so offereth praise glorifieth me and to him that ordereth his conversation aright c. So that Gods Glory is intended all the way Whether ye eat or drink or whatsoever ye do do all to the Glory of God This is that duty we are all primarily designed for and called unto by the dispensations of his Grace 1 Pet. 2.9 Ephes 1.6 And if men will not comply by a voluntary obedience with this Gracious designe that the Goodnesse of God may triumph in our exaltation then for their contempt or neglect of his honour and service as he hath threatned so he rejects them and glorifies his Justice in the infliction of their deserved punishment Act. S Dor. par 2. pag. 104. th 5. Martinius therefore acknowledgeth that the condemnation of the wicked is an event of Gods Calling which is not intended of God by it selfe but by accident it is an attendant upon mans transgression Hic autem eventus per se non intenditur à Deo sed per accidens hominis Culpa sequitur As for that Glory of God which the Blessed Saints and Angels do eternally celebrate in heaven that is not designed by Almighty God for a part of Mans duty the Scene whereof lyes here on earth but for his Reward upon the performance of that duty which duty the wicked having neglected they are by way of punishment for ever debarred Rev. 7.14 15. Job 17.24 from having any communion in that blessed solemnity which is the Masters joy into which none are admitted but such as have been faithfull servants This by the way will afford a sufficient answer to that Maxime in Logick What is first in the intention is last in the execution Whence some Admired Doctors would inferre that punishment was intended before sinne and Glory before obedience But the Maxime will not hold in the Distribution of Rewards and Punishments which doe alwaies where Justice holds the Sword and ballance presuppose duty and fault respectively as the Vshers to go before them This is easily seen and many times complained of in Civil administrations † Call to the Vnconverted p. 84. A Rulers will us Lawgiver is first and principally that his laws be obeyed c. See the rest wherein as the Magistrate that intends reward before obedience is accounted imprudent so he that designs a personall punishment before there be a fault shall not escape the Reproach of being a Tyrant AN EXAMINATION OF Master BAXTERS XIX and XX. Sections Wherein the state of DAVID AND PETER is Debated The State of