Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	ghost_n	holy_a	word_n	6,811	5	4.3810	4	true

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

Dies electionis when hee forbeares sin out of an impotencie towards that sinne And therefore whilst thou hast a choice meanes to advance thine owne purposes meanes to defeat other mens purposes by evill meanes Remember But whom Creatorem for wee have done with the facultie to be excited the Memorie and with the time Now c. And wee come to the Object the Creator And there Remember first The Creator secondly Thy Creator And Remember The Creator first because the Memorie can goe no farther than the Creator The Memorie reaches farre but it must finde something done And what was done before the Creation wee have therefore no meanes to conceive or to apprehend any of Gods actions before that For when men will speake of Decrees of Reprobation decrees of Condemnation before a Decree of Creation this is not the Holy Ghosts place they goe before him for they Remember God a Judge and a Condemning Judge before the Creator This is to put a preface before Moses his Genesis God will have his Bible begin with the Creation and wee will not be content with that In principio but wee will seeke out Ante Principium to know what God did before hee did any thing ad extra The In principio of Moses we can Remember that God created the Heaven and the Earth in the beginning but the In principio of Saint Iohn the Beginning that he begins his Gospell withall the Eternall beginning wee cannot Remember Wee can Remember Gods Fiat in Moses but not Gods Erat in Saint Iohn What God hath done for us is the Object of our Memorie not what God did before wee or any things else was For when it is said in our Translation The Holy Ghost was not yet given because that Jesus was not yet glorified though the supplement seeme necessary for the clearing of the sense yet the word Given is not in the text but it is simply Spiritus sanctus non erat the holy Ghost was not Non erat antequam operaretur saies Saint Augustine Hee was not to this intendment and purpose hee was not manifested nor declared to us till hee wrought in us And so wee say of God in generall not considered in any one person wee cannot remember him but in producing of his workes in the Creation Thy Bible begins there thy Creed begins there and thou hast a good and a perfect memorie if thou remember all that is presentd unto thee by those wayes and those wayes goe no higher than the Creator Remember the Creator then because thou canst Remember nothing beyond him And Remember the Creator so too that thou maist stay upon nothing on this side him that so neither height nor depth nor any other Creature may separate thee from God not onely separate thee finally but not retard thee any other wayes but as the love of the Creature may lead thee to the Creator Wee see faire shipping in the River but all their use were gone if the River led not into the Sea Wee see men fraughted with honour and riches but all their use is gone if they lead them not to the honour and glory of the Creator And therefore saies the Apostle Let them that suffer commit their soules to God as to a faithfull Creator Hee had gracious purposes upon us in our Creation and if hee bring us back againe to as good a state as wee had in our Creation wee enjoy the very Redemption too This is then the true contracting and this is the true extending of this facultie of the Memorie to Remember the Creator and stay there because there is no prospect farther and to Remember the Creator and get so farre because there is no safe footing nor relying upon any creature Remember then the Creator And Remember thy Creator If thou desire wisdome Quis prudentior Sapientia where wilt thou seeke it but of him who is Wisdome it selfe If thou desire profit Quis utilior bono Who can profit thee more than Goodnesse it selfe And if thou wouldest Remember that which is neerest unto thee Quis conjunctior Creatore Who is so neer thee as hee that made thee and gave thee thy being What purpose soever thy Parents or thy Prince have to make thee great how had all these purposes beene frustrated if God had not made thee before Thy very Being is the greatest degree As in Arithmetick how great a number soever a man expresse in many figures yet when all is done and that wee begin to reckon and name this number the first figure of all is the greatest of all So what degrees or titles soever a man hath in this world the greatest of all is the first of all that hee had a being by Creation for the distance of Nothing to a little is the best degree of this life And therefore Remember thy Creator as by being that hee hath done more for thee than all the world beside And Remember so too with this consideration that since thou hast a Creator thou wast once Nothing Hee made thee hee gave thee a Being there 's matter of Exaltation He made thee ex nihile thou wast lesse before than a worme there 's matter of Humiliation But hee did not make thee Ad nihilum to returne to Nothing againe there 's matter of Studie and Consideration how to make thine immortalitie profitable unto thee For it is a deadly immortalitie if thou be immortall onely for immortall torments That Being which wee have from God shall not returne to Nothing nor that Being which wee have from men neither As Saint Bernard saith of the Image of God imprinted indelibly in mans soule Vri potest in Gehenna non exuri That soule which descends to Hell carries the Image of God thither too and that can never be burnt out in Hell So those Images those impressions which we have received from Men from Nature from the World the Image of the Lawyer the Image of the Lord the Image of the Bishop may all burne in Hell but they cannot be burnt out not onely not those soules but not those offices shall returne to Nothing but our condemnation shall be everlastingly aggravated for the ill use of these offices Remember therefore thy Creator who as he made thee of nothing shall hold thee still to his glorie though to thy confusion in a state capable of his heaviest judgements For the court of God is not like other courts that after a surfet of pleasure of greatnesse a man may retire after a surfet of sinne there is no such retiring as a dissolution of the soule to nothing And therefore remember that he made thee thou wast nothing and what hee made thee thou canst not be nothing againe To shut up this circle and to returne to the beginning to excite the particular facultie of the memorie As wee remember God so for his sake and for him let us remember one another In my long absence and farre distance remember mee as I shall doe you in

and indivisible will hee ordained that other events should be mutable or continguent viz. that of more particulars proposed this may be as well as that the affirmative as well as the negative And of particulars so willed no one can bee said to bee willed by his irresistible will If the existence of any one so willed should be necessarie his will might bee resisted seeing his will is they should not bee necessarie Each particular of this kinde by the like denomination of the thing willed hee may be said to will by his resistible will The whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or list of severall possibilities or the indifference betwixt the particulars he wils by his irresistible will The Psalmists oracle is universally true of all persons in every age of Adam specially before his fall Non Deus volens iniquitatem tues God doth not he cannot will iniquitie And yet wee see the world is full of it The Apostles speech againe is as universally true This is the will of God even your sanctification that every one of you should know to possesse his vessell in honour 1 Thess 4. 3. God willeth and he seriously willeth sanctitie of life in our selves uprightnesse and integritie of conversation amongst men and yet behold a Vacuum in this little world in the sonnes of Adam whom hee created after his owne image and similitude So then hee neither wils mens goodnesse nor wils their iniquitie by his irresistible will Hee truly willed Adams integritie but not by his irresistible will For so Adam could not have fallen What shall wee say then God did will Adams fall by his irresistible will God forbid For so Adam could not but have sinned Where is the meane or middle station on which we may build our faith The immediate object of Gods irresistible will in this case was Adams free will that is Potestas labendi potestas standi Powre to stand and powre to fall By the same will hee decreed Death as the inevitable consequent of his fall and life as the necessary unpreventable reward of his perseverance Thus much briefly of Gods will in what sense it is resistible or irresistible The nature and property of an hardened heart cannot in fewer words better bee expressed than by the Poets character of an unruly stubborne youth Cereus in vitium flecti monitoribus asper It is a constitution or temper of minde as pliant as wax to receive the impressions of the flesh or stamp of the old man but as untoward as flint or other ragged stone to admit the image of the new man The first generall part how God doth harden THe difficultie is in what sense God can bee truly said to be the Authour of such a temper The proposition is of undoubted truth whether we consider it as an indefinite God doth harden or as a singular God hardened Pharaoh or in the universality here mentioned God hardemeth whom he will after the same manner he hardened Pharaoh Concerning the manner how God doth harden the questions are two 1. Whether hee harden positively or privatively onely 2. Whether he harden by his irresistible will or by his resistible will onely To give one and the same answer to either demand without distinction of time on persons were to entangle our selves as most Writers in this argument have done in the fallacie Ad plures interrogationes Touching the first question some good Writers maintaine the universall negative God never hardens positively but privatively onely onely by substracting or not granting grace or other meanes of repentance or by leaving nature to the bent of its inbred corruption Vide Lorinum in vers 51. cap. 7. Act. Apost pag. 322. colum 12. Others of as good note and greater desert in Reformed Churches better refute the defective extreme than they expresse the meane betweene it and the contrary extreme in excesse with the maintenance whereof they are deeply charged not by Papists onely but by their brethren How often have Calvin and Beza beene accused by Lutherans as if they taught That God did directly harden mens hearts by infusion of bad qualities or That the production of a reprobate or impenitent temper were such an immediate or formall terme of his positive action as heat is of calefaction or drought of heat But if we take Privative and Positive induration in this sense and set them so farre asunder the division is altogether imperfect the former member comes as farre short of the truth as the latter overreacheth it God sometimes hardens some men neither the one way nor the other that is as wee say in schooles datur medium abnegationis betweene them And perhaps it may be as questionable whether God at any time hardens any man merè privativè as it is whether there can be Peccatum purae omissionis any sinne of meere omission without all mixture of commission But with this question here or elsewhere wee are not disposed to meddle being rather willing to grant what is confessed by all or most That hee sometimes hardens privativè if not by meere substraction of grace or utter deniall of other meanes of repentance yet so especially by these meanes as may suffice to verifie the truth of the proposition usually received or to give the denomination of Privative Hardening But many times hee hardens Positivè not by infusion of bad qualities but by disposing or inclining the Heart to goodnesse that is by communication of his favours and exhibition of motives more than ordinarie to repentance not that hee exhibites the same with purpose to harden but rather to mollifie and organize mens hearts to the receiving of Grace The naturall effect or purposed issue of the Riches of Gods bountie is to draw men to repentance But the very attempt or sway of meanes offered provokes hearts fastned to their sinnes to greater stubbornnesse in the rebound Hearts thus affected treasure up wrath against the day of wrath in a proportioned measure to the riches of bountie offered but not entertained by them And such a cause as God is of their treasuring up of wrath hee is likewise of their hardening no direct no necessary cause of either yet a cause of both more than privative a positive cause by consequence or resultance not necessary or necessary onely ex hypothesi Meanes of repentance sincerely offered by God but wilfully rejected by man concur as positively to induration of heart as the heating of water doth to the quick freezing of it when it is taken off the fire and set in the cold aire If a Physician should minister some physicall drink unto his patient and heape clothes upon him with purpose to prevent some disease by a kindly sweat and the patient throughly heated wilfully throw them off both may be said positive causes of the cold which would necessary ensue from both actions albeit the patient only were the true moral cause or the only blame-worthy cause of his owne death or danger following