Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	aaron_n	church_n	high_a	18	3	5.5073	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15414	Hexapla, that is, A six-fold commentarie vpon the most diuine Epistle of the holy apostle S. Paul to the Romanes wherein according to the authors former method, sixe things are obserued in euery chapter ... : wherein are handled the greatest points of Christian religion ... : diuided into two bookes ...	Willet, Andrew, 1562-1621.	1611 (1611)	STC 25689.7; ESTC S4097	1,266,087	898

exasperating them with rigorous speach so the Preachers of the word should vse such moderation that neither in their silence and forbearing to speake the truth they should incurre the iust suspition of flatterie nor yet in their sharpe invectiues against those whom they doe reprooue they should be iustly blamed for their vndiscrete seueritie Mar. Doct. 3. That Christ is God and man v. 5. Who is God ouer all c. 1. Christ is God because the Apostle sweareth by his name v. 1. and he is called God blessed ouer all c. 2. he is also perfite man because he is said to come of the fathers concerning the flesh c. 3. and yet these two natures concurre to make but one person because it is said of Christ who is God ouer all blessed for euer c. Doct. 4. Of the diuerse kindes of diuine promises v. 8. Children of promise c. some promises are generall to all as that the world should no more be destroied with water that the seasons of the yeare as seede time and haruest and the rest should continue or peculiar to the Church of God which are either concerning things temporall comprehended vnder the name of bread in the Lords praier which the Lord promiseth so farre sorth as he seeth it to be meete and conuenient or spirituall which are either peculiar vnto some speciall callings as were the gift of tongues knowledge of secrets elocution and vtterance to the Apostles or generall belonging to the whole Church and the same externall as the promise of the word and Sacraments or internall as of faith hope iustification remission of sinnes The Apostle speaketh here of spiriuall and speciall promises which were shadowed forth in those times by temporall blessings Doct. 5. Of election v. 11. That the purpose of God might remaine according to election c. Concerning election these points are hence concluded 1. that God hath decreed some to be elected vnto saluation before the beginning of the world 2. That the decree of election is the purpose of God to shewe mercie on some in bringing them vnto glorie 3. that the free and gracious purpose of God is onely the cause of election without the foresight of faith or workes 4. that it is certaine and immutable 5. the effects thereof are vocation iustification sanctification c. 8.30 whom he predestinate them he called c. 6. the ends two the happines of the elect and the glorie and praise of God in the setting forth of his mercy Doct. 6. Of reprobation v. 18. Whom he will he hardeneth Concerning reprobation these points also are here set forth 1. that some are reprobate from the beginning as God hated Esau before he was borne 2. what reprobation is the purpose of God in leauing some in the masse of corruption and in ordaining them to be damned for their sinnes 3. the cause of reprobation is the purpose of God to leaue some in their naturall corruption 4. the effects are desertion hardening of heart the subtraction of the grace of God 5. the ends the iust condemnation of the wicked and the demonstration of the power of God See more hereof among the Controv. following Doct. 7. Of scandals and offences v. 33. Rocke of offence 1. A scandale is any thing done or said whereby one is made the worse either of himselfe or by some accident 2. it is of two sorts giuen iustly or vniustly taken as the offence at Christ was taken and not giuen 3. the cause of offences is first the malice of Sathan and obstinacie of vnbeleeuers and the iust iudgement of God concurring there withall as the Iewes by their owne blindnes stumbled at Christ and receiued that as a punishment of their vnbeleefe 5. Places of controversie Controv. 1. That succession of Bishops is no sure note of the Church of Christ. v. 5. Of whom came the fathers 1. Though the Iewes might alleadge that they had the fathers yea they could shewe a perpetuall succession of high Priests from Aaron vntill the times of our blessed Sauiour yet for all this they were reiected and not acknowledged for the Church of God In like manner the Romanists pleading for themselues by succession of Bishops doe but build vpon a weake ground vnlesse they could also shewe a continuall succession of true doctrine together with an outward succession of persons and pace 2. Our Blessed Sauiour was a Priest after Melchisedech without any such continued succession and the Apostles the first planters of the Gospel could shew no succession from the high Priests neither is it necessarie in these times where religion is corrupted and the Church deformed to expect a locall succession for the restoring of religion 3. Yet the succession of godly Bishops is much to be accounted of where the true faith is continued withall and for this reason did the fathers Tertullian Irenaeus Augustinae ascribe so much to the succession of Christian Bishops who transmitted vnto their successors true and found doctrine together with their place See more of succession Synops. Centur. 1. err 20. 2. Controv. Against the old heretikes the Manichees Arrians Nestorians confuted out of the 5. v. 1. Where the Apostle saith of whom came Christ according to the flesh the Manichees are confuted which denied Christ to haue any true flesh but onely in shewe whereas the Apostle saith that Christ came of the Israelites concerning the flesh he therefore had true 〈◊〉 because he tooke his nature of them Likewise their heresie is confuted that thinke Christ brought his bodie from heauen and tooke it not of the Virgin Marie for then how could it be true that Christ according to the flesh came of the fathers 2. The Arrians also are confuted who denied Christ to be God but onely affirmed him to be a creature for the Apostle saith of Christ who is God blessed for euer as Athanasius epist. ad Epictet vrgeth this place against those which denied the humanitie of Christ so Tertullian lib. de Trinit Hilar. lib. de Trinit Theophylact vpon this place doe alleadge it against those which impugne the diuine nature of Christ. 3. The Nestorians also which denied the vniting of Christs two natures into one person but onely affirmed it to be by grace are here refelled for the Apostle speaketh of one and the same Christ which according to the flesh came of the fathers yet was God aboue all blessed for euer Ireneus lib. 3. cap. 18. applieth this place against such a like heresie of those which diuided Iesus from Christ and affirmed Iesus to be one and Christ an other 3. Controv. Against the prophane and impious collections of Eniedinus and Socinus late heretikes Whereas the Apostle expressely saith of Christ who is God ouer all blessed for euer c. these two forenamed heretikes contend by their impious cavills to shew that Christs diuine nature is not prooued out of this place 1. This phrase who is blessed for euer is alwaies in Scripture giuen vnto God the

not onely be that is Isaac Beza Genevens some and not only illa she vnderstanding Sarah that is the onely non accepit devinum responsum receiued not a diuine answear Ireneus lib. 4. 〈◊〉 or promissionem 〈◊〉 promise gloss ordinar or a sonne by the helpe of grace Lyranus● ●t the better supply is to put it neither in the masculine or feminine but in the neuter a●● not onely hoc this that is it was not thus onely in Ismael and Isaac but in this other example which he nowe pro●oundeth see the like phrase before c. 5.11 and 8.23 2. For whereas diuerse exceptions might haue beene taken 〈◊〉 former example as that they were of two mothers and al●● same of diuerse conditions the one free the other bound now the Apostle produceth an other example wherein neither of these two exceptions can haue place for Iacob and Esau came of one mother and they were borne at one birth 3. The vulgar Latine readeth Rebecca ex vna concubitu at one lying in conception but in the Greeke it is not so but she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing conceiued by one in the same sense the Syrian translator companying with him though it be not vnlike but that as they were borne together so they were conceiued together 4. But Chrysostome here hath a strange opinion that the Apostle leaueth this question vndiscussed why the Lord did make choice of Iacob and refused Esau he onely answeareth one question by an other for the Iewes might haue demanded why they were reiected and the Gentiles accepted and he answeareth by the like question concerning the fathers Isaac and Iacob were taken Ismael and Esau refused and goeth no further like as in the 5. chapter he sheweth that Christs righteousnesse is deriued to vs as Adams sinne is propag●ted but there he leaueth and proceedeth not to shewe how sinne is propagated from Adam But Chrysostome is in both deceiued for both in that place he prooueth the propagation of sinne from Adam to his posteritie by the effect thereof namely death all is sinne in Adam because by sinne death entered and in this place he sheweth the first cause of the election of Iacob and the reprobation of Esau namely the free purpose of God v. 11. that the purpose of God might remaine Quest. 13. Whether these examples concerne temporall or eternall election and reprobation It is by some obiected that these examples of Isaac and Ismael Iacob and Esau doe only shewe their temporall reiection not their depriuing of eternall life but they are set forth onely as types of the reiection of the Iewes 1. For the text cited out of Genesis chap. 15. speaketh of servitude that the elder shall serue the younger but one may be in seruitude and yet not eternally reiected 2. And this prophesie was not personally fulfilled in Iacob and Esau but in their posteritie 3. That other place Malach. 1.2 sheweth wherein the loue of God consisted toward Iacob and his hatred toward Esau because he gaue vnto Iacob the land of promise but vnto Esau he made his mountaine wast and gaue him a drie and barren countrie Thus Erasmus obiected in his diatrib pro liber arbit and of late Humius and Huberus Contra. To these obiections of Erasmus Luther hath sufficiently made answer lib. de orbit c. 166. much differing herein from the Lutherans so called in these times 1. First here Luther and so Pet. Martyr vpon this place answer by way of concession that if it were admitted that Saint Paul onely speaketh of their temporall reiection yet it is a strange argument to shew that election is not by works seeing euen the disposing of this temporall inheritance was not by workes but according to the purpose of God secondly it is denied that this testimonie onely concerned the temporall inheritance for this externall promise of the inheritance of Canaan had relation to Christ and the spirituall promises were therein exhibited and so the Apostle draweth his argument à sig no ad rem significatam from the signe to the thing signified Iun. lib. 2. parallel 10. so also Pareus dub 9. this right giuen vnto the younger ouer the elder was effectus singularis gratiae complectens ea omnia quae ad foedus Dei c. it was an effect of speciall grace comprehending all things belonging to the couenant and euerlasting life 2. As this prophesie was historically fulfilled in their posteritie so also it must haue some effect in their persons for it is said to Esau Gen. 27.40 Thou shalt be thy brothers seruant which seeing it was not fulfilled visibly for Esau had a more flourishing outward state than Iacob it had a spirituall accomplishment in them Esau beeing a seruant in respect of Iacob because he was cut of from the couenant off grace And though there be not euident testimonie of the reprobation of Ismael and Esau yet it is most probable seeing Ismael was a mocker and persecutor of Izaak Gala. 4.29 and Esau is called a prophane person that they were reprobates vnlesse it can be shewed that they returned in their life time to the fellowship of the Church for without the Church there is no saluation Par. dub 4. 3. In Malachie the Lord vseth this as an argument of his loue to Iacob and hatred to Esau because he had giuen a pleasant land to the one and a barren ground to the other but yet the Lord riseth higher and sheweth how that with Esau he is angrie for euer and that he will be magnified in Iacob that place then cannot be restrained to temporall things 4. And if these examples onely concerned temporall things then had not the Apostle alleadged them to the purpose which was to shew who were the children of God and the children of the promise v. 8. but this is not to be thought of the Apostle that he cited Scripture impertinently See further hereof Synops. Quest. 14. How this saying of the Prophet Esau haue I hated agreeth with that Wisedom 11 2● Thou hatest nothing which thou shalt made 1. Catharinus to dissolue this knot referreth this hatred of Esau vnto things temporall that Iacob is said to be loued and Esau hated because Iacob had the better blessing and more temporall gifts bestowed vpon him and Esau seemed to be neglected like as the younger sonnes may say their father hateth them when the inheritance is giuen vnto the Elder But it hath beene shewed before that these examples are alleadged by the Apostle to shew who were the children of promise and who not and therefore they cannot be restrained to temporall things 2. Augustine saith non edit Deus Esau hominem sed adit peccatorem God hated not Esau as a man but as a sinner lib. ad Simpl●●ian qu. 2. and he explaneth his mind thus further distinguishing betweene these three creaturam peccatum poenam peccati the creature the sinne of the creature and the punishment the first God hateth not nor the last the one he made