Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	earth_n	spirit_n	6,743	5	5.1226	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13209	Lectures vpon the eleventh chapter to the Romans. Preached by that learned and godly divine of famous memorie, Dr. Sutton, in St. Marie Overies in Southwarke. Published for the good of all Gods Church generally, and especially of those that were then his hearers	Sutton, Thomas, 1585-1623.; Downame, John, d. 1652.	1632 (1632)	STC 23507; ESTC S118002	306,616	538

the atheisticall and loose companion O there were good lessons against precisenesse This is to bee like those Lamiae or Gorgones mentioned by Caelius Rhodoginus who can finde meanes to cure others but none to helpe themselves Secondly Vse 2 let us who enjoy the Gospell shew some signes and fruits of a spirituall life that it may appeare that the Gospell hath raised us from the dead this is it that Paul said to Titus chap. 2.11 12. The grace of God that is the Gospell that bringeth salvation to all men hath appeared and teacheth us to deny ungodlinesse and worldly lusts and that we should live soberly righteously and godly in this present world soberly towards himselfe righteously towards his neighbour godly towards God as Aquinas speakes Let us lead such lives as beseemes the Gospell of Christ having our conversation honest walking in the Spirit giving good example doing of good workes as living but ready to dye having our bodies on earth but our minde and conversation in heaven not spending our dayes in eating and drinking but thirsting after righteousnesse not putting on robes and costly ornaments but putting on the Lord Iesus Christ not seeking sinfull pastimes but making melody to the Lord in our hearts not rejoycing in jests and merriments but in Psalmes and hymnes and spirituall songs not laying up treasure in earth but in heaven not waiting for honours and preferments but waiting for the comming of the Sonne of God and for that glorie which shall be revealed And so I come from the proposall of this second argument to the proofe and confirmation of it VERS 16. For if the first fruits bee holy so is the whole lumpe and if the root be holy so are the branches IT is the confirmation of the second argument from the hope that the Iewes shall bee restored because an holy people shall not bee cast off for ever but the Iewes are hereditarily an holy people therefore shall not bee cast off for ever Of this argument the assumption or minor onely is expressed and is amplified by two metaphors the one from the holy first fruits the other from the holy root the one taken from the Law of Moses the other from the course of Nature The Law of Moses was this as Numb 15.20 You shall offer a cake of the first of your corne that was the first fruit which being consecrate and holy the remnant was also holy that is was made good and wholesome The order of Nature is this the juyce and the sap or moysture comes first into the root and then into the branches So that if the sap be good in the root it is good also in the branches now to apply the first fruits were holy The root whence the Iewes came was good therefore they are good also Who are these first fruits and who this root is I cannot beleeve with Origen that it was Christ I acknowledge no other holy root but our Lord. Ego aliam radicem sanctam non agnos●o nisi Dominum nostrum But I beleeve with Chrysostome the whole streame of moderne writers that by the first fruits and the holy root wee must understand Abraham Isaac and Iacob with the rest of the Patriarches which are not these fruits or root in respect of their persons but in respect of the promise made to them and to their seed as Calvin hath well expounded it So that the meaning is God hath hath promised to be the God of them who are the fruits and of their children which are the lumpe of them who are the root and of their children who are the branches therefore in regard of Gods promise we must not doubt but God who hath mercie on the first fruits will have mercie on the rest hee that loved the root will also set his love upon the branches from whence note in generall 1. From the Law of paying the first fruits 1. That of all the fruits of the earth Doct. 1 and of all the blessings that God gives unto man some part is due backe unto God againe For though authoritie have dasht and cancelled that Law of Moses concerning the paying of tithes yet Gods part and right in all the creatures can no man take away God was to have the first borne both of man and beast Exod. 13.2 He was to have the first fruits of the Land Exod. 23.19 But who was to receive for God See Deut. 26.12 13. It was given to the Levite to the stranger to the fatherlesse and to the widdow The Lord is Land-Lord of the whole earth and of all that is in it man is but Gods Tenant at will and is bound to pay unto God a vearely rent that is some part of all the blessings of God and this God receives by his Deputies Some is to bee paid to the Levite some to the stranger some to the widdow some to the poore and fatherlesse So that such men as hold much from God and will not pay backe unto God againe that which is his owne are such as God will at last turne out of doores 2. Doct. 2 The promises of God made to godly Fathers belong to their children also And that one promise made to Abraham must bee the judge of all others I will bee thy God and of thy seed Genes 17.7 So Peter speaketh to those that were pricked in their hearts The promise is made to you and to your children and to those are a farre off Act. 2.39 But I come to sift the words more particularly If the first fruits bee holy the first maine point is from the letter of the Metaphor 3. Doct. 3 The paying of God that which is his gives us a right and interest in all the rest as the paying of the best and first fruits the paying of thankes and prayer The Ancients were not wont to drinke of the grape unlesse they had first offered it to some God Pluturch Symposiac 4. Doct. 4 Gods promises made to the Fathers shall bee fulfilled to some of their children though not to them all and in Gods appointed time though not so soone as the promise is made When he promised to send his Son this promise was made to the fathers and God fulfilled it to their children Acts 13.32 33. The promise of giving the land of Canaan made to the Fathers was long a fulfilling but at last fulfilled to their children If God have made Abraham a promise that his seed shall be blessed hee will fulfill it in Isaac though Ishmael be rejected Genes 21.12 If hee make the same promise to Isaac hee will fulfill it in Iacob though Esau bee reprobate Gen. 27. If the same promise bee made to Iacob and Iacob die many hundred of yeeres before yet some of his children shall inherit it yet am not I come to the pith of my Text and therefore there must bee a fifth conclusion 5. Children of good parents are holy Doct. 5 for the promise made unto the fathers though children of

past for though some be here and there converted yet the promise being more generall is not yet fulfilled 2. The stumbling blocke which hinders their conversion must first be taken away Babylon must first be destroyed and burnt as Apoc. 18.20 For in Babylon they see some sacrifice to Idols some prostrate themselves before creatures and such horrible wickednesse and by them they judge of us all that till this Babylon be destroyed the conversion of the Iewes can hardly bee expected Now where this Babylon is that must fall let it be judged by a De Civit. Dei lib. 18. cap. 22 S. Augustine Rome is the daughter of Babylon By b Adversus Iovinian lib. 2. Hierome Rome is that Babylon which God in the Apocalyps threatned And Iohn by Babylon did c Ad Marcoll Epist 17 meane that Rome standing upon seven hils By d Lib. 18. cap. 22. Vives upon Augustine who cites Hierome to say that Peter the Apostle cals Rome Babylon By e Lib. 3. Tertullian against the Iewes and against Marcion And is as good as confessed by f De Pontis Rom. lib. 3. cap. 13. Bellarmine in his answer to an argument Thirdly it will not be long before the second comming of the Sonne of man but toward the latter end of the world which time though the Millenaries in Augustine Of the Citie of God Booke 20. Chap. 7. out of some books of Elias the Prophet as Vives notes upon him have determined the end of the world to bee at the end of six thousand yeeres of which number two thousand were spent from the creation of the world to Abraham and two thousand from Ahraham to Christ and two thousand from his first to his second comming whereof 1618. are already expired so that there remaines no more but 382. yeeres until the end of the world in their account and within that time nay neere about the expiration of that time must this Nation be converted Sex dicbus conditus mu● dus sex annorum m llibus consummabttur Greg. in 1 Reg. cap. 9 per Magdeburgenses citetur Ceul. 6. cap. 4. In six dayes the world was made in six thousand yeeres it shall be ended But for my part I will embrace the lesson of our Saviour Acts 1.6 It is not for us to know the times and seasons which the Father hath put in his owne power surely that day and houre either when God will convert that Nation or come in the clouds of Heaven to judge the earth no man can tell If any man say that I have said little of so great a point mine apologie is I love to speake truth in the pulpit and what I know not I speake not If any man out of a proud spirit for oftentation shall take upon him to determine the time I professe I beleeve him not I dispute not whether they shall have a policie and recover the holy Land and dwell there for it is likely they shall never recover it because wee finde no such promise I come to the number All Some by all Israel understand the whole people of God consisting both of Iew and Gentile according to that Gal. 6.16 Peace be upon them and mercie upon the Israel of God So Calvin Osiander Theodoret and Augustine But I am rather of the judgement of Paraeus who understands Israel properly of the Nation of the Iewes And then the doubt riseth whether toward the end of the world all the Iewes that then live shall be converted and saved Pererius produceth Chrysostome upon the twelfth verse of this Chapter All shall come to the faith And Aquinas upon my Text Not particularly as even now Vaiversi ad sidem acetss ri suat Non particulariter sicut 〈◊〉 ad 〈◊〉 sal ter ●mac Greg set Ezeth ●iom 12. but universally all So Scotus and Cajetane in their Commentaries Some prescribe the meanes how this whole Nation shall be converted to wit by the preaching of Enoch and Elias as Gregorie Theodoret Lyranus Anselmus and divers others upon this Text which is but a fancie for Elias is come already for that Elias which Malachy saith must come Chap. 4.5 our Saviour expounds of Iohn Baptist. If yee will receive it this is Elias which was to come Matth. 11.14 and Matth. 17.12 Elias is come already Mark 9.13 Elias is come already But they that desire further resolution in this point and would see the dreame of Elias and Enochs comming againe let them read the confutation of it learnedly written by the Kings owne pen in the premonition to all Christian Princes My judgement is That toward the end of the world before the comming of Christ the Iewish Nation shall bee converted yet everie one of that Nation I dare not say for first the testimonies which Paul cites out of Isay must not be understood of some particulars but of a great number ungodlinesse shall bee turned away from Iacob And S. Origen fitly alleageth that prophecie Hos 2.7 I will returne to my first husband for at that time I was better than now Secondly that propheticall vision Apoc. 7.4 The number which was sealed were 144000 of the Tribes of Israel is and may be literally understood and is by Chrysostome expounded of the generall conversion of the Iewes Thirdly Beza in his Annotations shewes that all Israel which must be saved is an opposition to those that are hardened and those were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in part That all Israel here is the same which was at vers 12. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their abundance so that great multitudes of them shall be converted Fourthly of all ancient people that have beene from the beginning of the world onely the Iewes doe yet remaine in so divers casualties in captivitie in dispersion distinct from all others where they dwell in manners religion which out of question is a demonstrative reason that God hath preserved them for some speciall purpose above all others Lastly there is the consent of Fathers Chrysostome of our Saviours words Serm. 12. Hilarie of the Trinitie Booke 11. Augustine quest on Genes chap. 148. Dionysius Carthusianus Ambrose and Hierome upon the words of my Text. The Conclusion is this Though obstinacie lye never so long upon the Iew Doct. yet none of them within the Covenant shall be lost Which is built upon these grounds 1. The immutabilitie of Gods decree 2. Vpon Christs keeping 3. Vpon the sealing of the assurance as vers 20. And so I come to the proofe and confirmation Then shall come out of Sion the deliverer Exposition and shall turne away iniquitie from Iacob It is not wholly set downe together in any place of the old Testament but a collected Text from the many prophecies of Isay and Ieremie In it I doe observe a place a person an action The place Sion the person a deliverer the worke turning away iniquitie from Iacob To begin with the place Beza observes that in the Hebrew it signifies