Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	dew_n	earth_n	fatness_n	2,052	5	13.3507	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69227	A sermon preached at Paules Crosse, the sixt of February. 1596 In which are discussed these three conclusions. 1 It is not the will of God that all men should be saued. 2 The absolute will of God, and his secret decree from all eternitie is the cause why some are predestined to saluation, others to destruction, and not any foresight of faith, or good workes in the one, or infidelitie, neglect, or contempt in the other. 3 Christ died not effectually for all. By Iohn Doue, Doctor of Diuinitie.	Dove, John, 1560 or 61-1618.	1597 (1597)	STC 7087; ESTC S111946	36,520	88

the dew of heauen and fatnesse of the earth and plentie of wheat and wine But with the same blessing he blessed Esau though not in so great and ample maner saying Behold the fatnesse of the earth shall bee thy dwelling place and thou shalt haue of the dewe of heauen from aboue But all these things are temporall respects 3 If these things had been spirituall and to be vnderstood of the life to come then Iacob and Esau standing in opposition one against the other in so much that one should be chosen the other damned then both of them could not haue beene blessed That I may answer with as great breuitie as I can The Argument doth not follow that because Saint Paule dooth discourse of whole nations and not of particular persons therefore these words do make against predestination For if we do well consider the drift and scope of the Apostle in this place we shall find the contrarie most plainely to appeare For although the argument which the Apostle handleth in that Chapter and the two other Chapters following is a speciall discourse of the generall apostacie and reiection of the Iewes and the vocation of the Gentiles yet by a kinde of occupation he entreth into a particular tract of predestination although it be obiter and by the way as a question most necessary to be touched for the right vnderstanding of a place of Scripture which seemeth at the first sight flatly to make agaynst this doctrine which he hath deliuered concerning the generall reiection of the Iewes and so hee inintreateth of predestination for the preuenting of an obiection For in the beginning of the same chapter hauing lamented the reiecting of his kindred the Iewes hee maketh this obiection with himselfe If it bee so that God hath reiected the Iewes and called the Gentiles in their place it should seem to be contrarie to the couenant which he made with Abraham for his promise to Abraham was otherwise and that his worde should be of none effect To which obiection he answereth that albeit the generall reiecting of the Iewes yet the promise which the Lorde made to Abrahaem remaineth sure and stedfast for as much as notwithstanding their general apostacy and infidelitie the Lorde in his secret counsaile chooseth of them some in particular whom hee listeth whom hee hath before predestinated to saluation For hee made the promise to Abraham and his seede not in a generalitie to all his seede according to the flesh but in particular to all those of his seede which should be his children according to the fayth euen as hee was the father of the faithfull And therefore the state of this question thus standeth That this grace is offered to all the posteritie of Abraham without exception that hee woulde bee their God and they should be his people but it is sealed onely to the faythfull the vertue and efficacie thereof appertaineth onely vnto them of the seed of Abraham which be of the number of Gods elect which are predestinated which hee proueth by two examples the one of Abraham and the other of Isaac Concerning Abraham hee hadde two sonnes Isaac and Ismael though Ismael were the sonne of Abraham as well as Isaac yea and circumcised before Isaac had receyued the circumcision yet by the ordinance of God was Isaac onely reputed the sonne of Abraham and the heire of the promise and Ismael reiected hee yeeldeth this reason because they which are the children according to the flesh are not as children but only the children of the promise are accounted for the seede Concerning Isaac also he had two sonnes Esau and Iacob both they were twinnes and nearer one to the other then Isaac and Ismael because they had both the same father and mother yet before either was borne one was chosen the other refused to shewe that notwithstanding the generall reiection of the Iewes yet God kept his promise with Abraham forasmuch as it concerneth onelye those children of Abraham which are according to faith and not according to the flesh alone whom he predestinated before they were borne not for any foresight of any good thing in them but of his owne good will and pleasure because it was his will and pleasure which in deed are in number but a fewe beeing compared with the great multitude of them whom he hath hated although they be of the stock of Abraham And as for that loue and hatred wherwith hee loued one and hated the other although it be historically vnderstoode as it is in Moses and Malachy consisteth of temporall and worldly blessings yet in this Epistle of Saint Paule it cannot otherwise be constered then of the kingdome of heauen and of the life to come as Paule himselfe the best interpreter of himselfe dooth in the wordes which followe explaine his meaning For he sheweth that the hatred of Esau was such as the hardening of Pharao a reprobate not onely in this life but also in the life to come Moreouer hee tearmeth thē which are so hated the vessels of wrath prepared to destruction and them which were so loued as Iacob was loued the vessels of mercie prepared to glorie saying God to shewe his wrath and to make his power knowen doth suffer with long patience the vessels of wrath prepared to destruction and to declare the riches of his glorie vpon the vessels of mercie which he hath prepared vnto glorie Furthermore least wee should bee like the Iewes which when the vaile was put vppon Moses his face did not looke to the end of that which should be abolished and therefore theyr mindes are hardened and till this day doth remaine the same couering vntaken away in the reading of the olde Testament wee must not be ignorant that it receyueth two interpretations the one hystoricall the other mysticall as Sixtus Senensis and Saint Augustine did well obserue As for example Christ speaketh of Iudas in this maner I speake not of you all I know whom I haue chosen but it is that the scripture might be fulfilled he that eateth bread with me hath lifted vp his heele against me But if ye conferre these wordes with the wordes of the prophet from whence they are taken they do hystorically concerne the person of Dauid and his acquaintance and cannot bee vnderstoode of Christ and Iudas because Christ was without sinne but in the fourth verse of that Psalme he sayth Haue mercy on me and heale my soule for I haue sinned against thee Yet Christ in the new Testament dooth mystically expounde it of himselfe the treason of Iudas against his person Likewise Peter interpreteth this saying of Dauid Let his habitation be void no man dwell therein of Iudas where in that place the prophet speaketh in the plural nūber not of one but of many saying Let their habition be voide and none dwell in their tents speaking of the whole nation of the Iewes that the iust punishment of God should be iustly inflicted