Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	sin_v	19,442	5	9.9710	5	true

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

worlde but that through him the worlde might bee saued And notwithstanding the enmitie betweene God and vs continued no longer then vntill wee were reconciled vnto him through his sonne yet vnlesse hee had of his free mercie loued vs from the beginning hee had neuer sent his sonne to reconcile vs. For so writeth Augustine Incomprehensibilis immutabilis est Dei dilectio non enim ex quo ei reconciliati sumus per saenguinem filij eius cepit nos diligere sed ante mundi constitutionem dilexit nos vt cum eius vnigenito nos filij eius essemus antequàm omnino aliquid essemus Incomprehensible and immutable is the loue of God for his loue towardes vs did not then first begin whē we were reconciled to him by the death of his son but his loue was frō the beginning for he ordeined vs when as yet we wer not sons to be heires with his only son Ita deus dilexit mundū c. So God loued the world that he gaue his onely begotten son for vs that whosoeuer beleeued in him should not perish but haue life euerlasting In which wordes of our sauiour Christ I note six things which al do sauour of the infinit mercy of god shewed to sinful men The first is that god is the only author and efficient cause of y t saluation of sinners The 2. is what moued God to saue sinners his great loue towards them the 3. how far this loue of god is extended euen to all sinners for he so loued the world the 4. the means how he wrought the saluation of sinners by which saluation he made his loue knowē vnto thē by giuing his son y t highest degree of cōpassion hee gaue the innocent for the nocēt the righteous for the vnrighteous that not a stranger but a kinsman not a kinsman but a son not a son onely but an onely son The 5. what sinners take hold of this his mercy not simply al sinners but all beleening sinners the 6. is the end of his compassion vpō sinners that they should not perish in their sins but haue life euerlasting These things being so that we haue so many argumēts of his mercy shewed to sinners that he is the only author of their saluation and that it proceedeth from his loue and for the working of it he spared not his onelie sonne and that it extended not to a fewe but to all for as much as hee loued the world And which is a more euident proofe of his mercie seeing he woulde haue none to perish but all to come to repentance seeing he would haue all men to be saued and to come to the knowledge of the truth for as much as there is one God and one Mediator betweene God and man the man Iesus Christ which gaue himselfe a raunsome for all men to be a testimonie in due time seeing euery one which calleth on the name of the Lord shall be saued And our Sauiour Christ inuiteth them saying Come to mee all that bee laden and I will refresh you if Gods mercie be greater then all his workes if he bee more ready to saue then to destroy to absolue then to condemne as it appeareth in that immediately vpon the sinne by Adam committed in Paradice he pronounced the sentence of saluation before the doome of cōdemnation promising the Messias the blessed seed before he threatned him with misery death that he might raise him vp to a liuely hope and not throw him downe into the pitte of desperation And as saint Augustine sayeth Quando peccauit homo miserabiliter condonauit Deus misericorditer When man sinned most miserably God forgaue him most mercifully Et licet ô Deus in cunctis tuis operibus mirabilis es tamen mirabilior esse crederis in operibus pietatis Though he be wonderfull in all his workes yet hee is more to bee wondered at for his workes of pittie In so great a clowde of witnesses of Gods mercie which is extended to all and that hee delighteth not in the death of any sinner how can it be that many are called and few are chosen that great is the way that leadeth to perdition and many there bee that finde it and narrowe is the gate which leadeth to saluation and fewe there bee that enter therein That when Esau and Iacob had done neither good nor euill that the purpose of God might remaine according to election not by workes but by him that calleth before they were borne God loued Iacob and hated Esau chose one and refused the other that he will haue mercie on whom he will haue mercie and shew compassion on whom he wil shew compassion That it is not in him that willeth nor in him that runneth but in God that sheweth mercie That he hath mercy on whom hee will and whō he will he hardeneth though the children of Israel were in number as the sandes of the sea but a remnant shall be saued I haue thought good to handle this poynt at large and for the better discussing therof to collect and gather out these three conclusions The first that it is not the will of God that all men should be saued The second that the absolute wil of God his secret decree from all eternitye is the cause why some are predestinated to saluation others to death and destruction and not any foresight of faith or good workes in the one or of infidelitie neglect or contempt in the other The third that Christ died not effectually for all Of the first S. Augustine disputeth in this maner That God will not haue all men to be saued it is manifest forasmuch as our Sauiour wrought many works in the vnthankfull cities Corazin Bethsaida Capernaum which he knew would not repent but he refrained from shewing any such examples in Tire and Sidon and Gomorrha and Sodom which if he had done there Tire and Sydon had repented in sackcloth ashes Sodom had remained vntill this day Moreouer saith he I giue thee thanks ô father lord of heauē earth because thou hast hid these things meaning the misteries of saluation frō the wise vnderstāding hast opened them to babes it is so ô father because thy good wil was such But how then saith he shall we answer the obiectiō of S. Paul Quo modo dicit apostolus deus vult omnes homines saluari quum plurimi non fiant salui If God will haue all men to be saued as the apostle writeth how is it that the greatest part are dāned Deus multa potest quae non vult sed nihil vult quod non potest his power is greater thē his will and his will extendeth not it selfe so far as his power his will is not to do all that he can but he can do whatsoeuer is his will as the prophet speaketh Our god is in heauen

enemies vnder his feet But these things saith he cannot bee that the Serpents head should bee broken that the prince of this world should be cast out that the diuell should bee abolished if yet the greatest part of men are vnredeemed Moreouer the restoring againe of man is in as ample maner as was the fall of man But as by the disobedience of one that is Adam many were made sinners so by the obedience of one that is Christ many are made righteous Where by many all are vnderstood so then as in Adam all are damned so in Christ all are redeemed The kingdome of Christ the conquerour is larger then the kingdome of the diuell which is conquered God willeth all men to be saued He will haue none to perish He spared not his only begotten sonne but gaue him for all The Gospell is preached to all nations God hath reconciled the worlde vnto himselfe And many other places if different in wordes yet parallell to these and in effect one and the same Which places indeede are verie sufficient to prooue that Christ died for all but not that his death appertained to all or that he died effectually for all but onely for the beleeuers And therefore they are but a fallacie in Logicke called Petitio principij they proue onely that saluation is offered vnto all which we doe not denie but they do not proue that saluation is sealed to any more then to the faithfull which is the question in controuersie betweene vs. Besides that some of these places are by him mistaken For the broosing of the serpents head is not to be vnderstoode of the nullitie or paucitie of them which shall bee subiect to the kingdome of Sathan as though the Serpents head beeing broken and the diuell vanquished all mankinde were so deliuered that all were saued and none damned But it is to bee vnderstood of the triumph of Christ ouer the diuell ouer sinne and ouer death that as by the diuell mankinde was ouerthrowne so by man the diuell should be subdued againe that as before all men were bondslaues to Sathan now Satan himselfe should be brought vnder subiection that nowe he should haue no more power but by Christs permission for as much as he hath the key of the bottomlesse pit and the great chaine in his hande and he bindeth the great dragon which before preuailed against vs. Saint Paul maketh comparison betweene our fall by the first Adam and our rising againe by the second and sheweth that a greater good is deriued to man by the obedience of the second thē was the punishment which was inflicted by the disobedience of the first But how Not as then al which before in Adam were damned nowe in Christ were saued But as in Adam all were damned so in Christ some are saued for if all were saued in Christ thē were no vse of hell of the diuell and his angels which are appointed for the tormēting of wicked men But in these three respects appeareth the largenesse of the benefit deriued vnto vs by the death of Christ aboue the losse which we indured by Adams fall First our redēption is a greater worthier worke then our creation Facilius est creare quam lapsos restituere ex nihilo bonū quàm ex malo bonum facere It is more easie to create vs then to restore vs when we had declined from our first integritie of nothing to make vs good thē being euill to make vs good and therfore by our redēption a more rich treasure is heaped vpon vs but so that it is to be vnderstood of the life to come not of this present life Secondly by the fall of Adam was lost a earthly kingdome by the death of christ was gained an heauēly kingdome which is so much the greater benefit by howe much heauen is higher then the earth Thirdly although before the fall of Adam the righteousnes of man was pure and perfect now it is full of imperfections it was thē inherent it is now but onely by imputation for as Paule speaketh of himselfe in mee that is my flesh dwelleth no good yet that righteousnesse which was in man before his fall had not onely annexed vnto it Possibilitatem peccandi Possibilitie to sinne but also Procliuitatem ad peccatum It was verie prone and apt to sinne and continued in him but a verie short time but the righteousnesse which we shall bee indued withall by the death of Christ in the life to come shall farre exceede because it shall also be inherent in vs and that not for a season but for euer and it shall haue all possibilitie of falling taken away So that in a word where the Apostle sayth By the disobedience of one man many are made sinners by many hee meaneth all but where hee sayeth by the obedience of one manie are made righteous by many hee meaneth not all but some yet wee gaine more by Christs death then by Adams fal I meane we which are redeemed but the greatnesse of this benefite bestowed vpon vs by his death doth not consist in the multitude of them which are to be saued but in the great prerogatiue giuen to the paucitie of them which are saued For if we weigh the number Straite is the gate which leadeth to life and few there be that finde it but broad is the way which leadeth to destruction and many there bee that enter in In his second order of common places he commeth nearer to the purpose to shew that Christ died effectually for them which are damned in as much as they were by him redeemed but afterward voluntarily by their owne free will they made an apostacie and renounced this benefite of their redemption whereof they were once made partakers His places are these and others like vnto them For it is impossible that they which were once lightened and haue tasted of the heauenly gift and were made partakers of the holy Ghost if they fall away should bee renued againe by repentance seeing they crucifie againe to themselues the sonne of God and make a mock of him Doe yee not knowe that yee are the Temple of GOD and that the spirite of GOD dwelleth in you If any man destroy the Temple of God him will God destroy for the temple of God is holy which you are Through they knowledge shall the weake brother perish for whō Christ died False prophets shal bring in damnable heresies denying the Lorde that hath bought them and bring vppon themselues swift damnation He that hath not these things is blinde and hath forgotten that hee was purged from his olde sinnes Ye are abolished from Christ who so euer are iustifyed by the lawe yee are fallen from grace I am the true Vine and who so abydeth not in mee is cast foorth Beholde the bountifulnesse of God towardes thee if thou continue in his bountifulnesse or else thou shalt bee cut off Vpon