Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	bring_v	lord_n	milk_n	1,453	5	9.6655	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17121	An historicall narration of the iudgement of some most learned and godly English bishops, holy martyrs, and others (whereof III; viz. Archbishop Cranmer, B. Latimer, and Bishop Hooper, suffred martyrdome, in the dayes of Q. Mary, for the truth and Gospell of Christ Iesus) concerning Gods election, and the merit of Christ his death, &c.	J. A., of Ailward.; Ailward, John, attributed name. aut; Andrewes, John, fl. 1615, attributed name. aut	1631 (1631)	STC 4; ESTC S100399	62,871	120

Predestination of GOD that it cannot be mooved from the same But GOD created Man and did Predestinate him That if hee were obedient and did abstaine from the taste of the forbidden Apple hee should Live but if hee were disobedient he should abide the sentence of Death This Predestination is of Condition and of Iustice For GOD before the Fall of man did not by power of binding so Predestinate him to Dye that of necessity hee must needs dye but under that condition if hee Sinned Because therefore Man did Sinne it was a righteous thing that he should Dye If he sinned not hee should not be bound to Death by any chaine of GODS Predestination All these are the wordes of AVGVSTINE And this division is often repeated and commended by the best learned of the Protestants Many thinges doe offer themselves in this matter to bee spoken but my purpose of briefenesse causeth mee to grow to an End I have thought good therefore in few wordes to note one point more of evill Doctrine which now adayes is taught and it springeth also cut of this aforesaid Proposition That GOD's Predestination causeth all sinne and wickednesse And this it is That Sinne is not the cause of Reprobation nor of GODS hatred towards the wicked which are Damned Which thing indeed to bee short I grant must needs follow if the former Conclusion bee true That Sinne commeth of GODS Predestination or that GODS Predestination was the cause of Adams Fall which was the Originall of Sinne For if Sinne or the Originall thereof came of GOD or of his Ordinance and from GOD commeth nothing but that which is Holy Iust and Good then is Sinne no sinne and cannot bee the cause of GODS hatred towards them that perish Except wee should say that GOD hateth them for that thing which is Holy Iust and good And lest I should bee thought through pretence of brevitie to passe over without plaine proofe of that which I say that this part of Doctrine is also set foorth and taught I will rehearse One sentence of theirs published in Print which is so open and manifest that it may serve as well as a Thousand I reade in the fore-named Booke translated out of French into English towards the latter end of the Booke upon this place thus noted in Figures and these very Wordes follow Rom. 9. c. 11 12 13. Hee sayth not onely that Esau was ordayned to bee hated Before hee did any Evill For in so saying hee should not seeme to Exclude any thing but actuall Sinne and Incredulitie But hee sayth Expresly before hee was Borne Whereby hee excludeth Originall Sinne and all that which might bee considered in the Person of Esau by his Birth from the cause of Hate Touching the Text whereupon it is spoken assuredly Inke serveth not 〈◊〉 to make Ivorie white than these Wordes to open the minde and sence of the Apostle as it were easie to proove if shortnesse would suffer to make a digr●s●ion But touching that part of Doctrine a tho 〈…〉 se●est that hee speaketh of two Opinions The one that Actuall Sinne or Incredulitie should bee the cause of GODS hatred towards the wicked The other that Originall Sinne is the cause of GODS hate towards them This man against them both taketh occasion upon this example of ESAU To Exclude all that is in Man eyther outward Sinne or inward eyther originall Sinne or actuall from the cause of GOD● hate So that if it bee true which they say GOD doth hate men neyther for their outward wicked Life not for their inward D●vellish lust but for his owne pleasure onely The very same thing sayth KNOXE in the 14● Page of his aforesaid Booke where his words are those Further I say That if ESAU was Hated for his Evill deserving then must needes follow That IACOB was Loved for his Well-deserving by the Argument following of the nature of Contraries As well it might be sayd It must needs follow by the contraries That if a King or Prince hate one man which hath Well-deserved his hate by stealing from him his Ring his Chaine or some great Iewell then doth hee not love any other man but hee which hath well deserved his Love by giving to him a Ring a Chayne or some great Treasure As though hee should say because Iustice worketh on the one side therefore Mercy hath nothing to doe on the other side or as though GOD were not both Iust and Mercifull Iust in Damning for theyr offence those which are damned and Mercifull in saving without their desert those which are Saved And who seeth not that neyther Simile nor Dis●imile neyther like thinges nor thinges contrary doe hold in all points For nothing is So like which in some thing is not unlike neyther any thing so contrary which doth in all thinges vary CHRIST is likened to a Lyon but did hee ever Ravish Devoure and shed any Innocent blood Latimer wisheth That All the Byshops were like Byshop Devill in diligence then ought not the Devill and a Byshop to differ in any thing And most especially and plainely doth the Scripture beate in our heads above all other thinges That the natures of Contraries doe not hold in both sides of GODS reward and Mans deserving For as they are inseparable Relatives in the one part so on the other side the one hath never any relation to the other For as GODS Hatred and Vengeance hath ever Relation to Mans ill-deserving So hath GODS Love and Mercy never any relation to Mans merit Yea all the Scripture teacheth us That GOD never Hateth or punisheth Man without his owne Deserving For as the Wise man sayth Et eum qui nullam poenam commerit 〈…〉 s sit condemnasse à tuâ potentiâ indic as alienum And thou Lord saith hee esteemest it a thing contrary to thy Power to have condemned him which hath not deserved Punishment What should bee sayd of the Caananites and the Israelites If the nature of Contraries doe alwayes hold and have such relation of the one to the other Must it not then necessarily follow as hee sayth by the nature of Contraries That if the Caananites were cast out of the fortunate-fortunate-Land that flowed with Milke and Honey for theyr Evill-deserving That on the other side the Israelites were brought and Planted into that same happie and blessed rest for theyr Well deserving But what sayth the Scripture Speake not in thy heart after that the Lord thy GOD hath cast them out before thee saying For my Righteousnesse the Lord hath brought mee in to possesse this Land Nay but for the wickednesse of those Nations the Lord hath cast them out before thee So plainly speaketh the Holy Ghost here that thou mayest easily perceive how grosse and vaine their saying is which affirme That if GOD Hate an Evill man for his owne Evill deserving then must it needes follow that hee Loveth a good man for his owne Well-deserving For the hatred of GOD and