Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	woman_n	world_n	worthy_a	116	3	6.3317	4	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

Deo sed ab hominis natura corrupta vt est peccatum Deus non iubet sed vl●iscitur The action it self and the fault or vnlawfulnesse of the action the thing it selfe and the qualitie thereof as for example in the treason of Iudas we must obserue first the action it selfe of deliuering Christ to the Iewes to be crucified that in it self it was good proceeded frō god for the redemption of mankind the qualitie of that fact as it was wilfull murther so it was euill and did proceed from the corrupt nature of Iudas which was a theef and desired therby to inrich himselfe so that the action commeth frō God in whom we haue our being and mouing but the offence cōmeth frō our selues because god which causeth vs to do y e action doth propose a good ende and purpose which is secret and knowen to himself but man which doth the action proposeth an other ende and purpose contrary to the end and purpose which God doth propose and therefore in man it is an offence In the self same action both God and the diuel do worke in the hearts of the wicked yet so that hee cannot bee excused because God concurreth with thē nor yet God accused for doing that which the diuell and the wicked do for their doings being the same yet they are different two maner of wayes to wit in the end which they propose in the maner of their working As for example When the cattell of Iob were stollen away in the same action were three agents God the diuell and the Chaldeans but they differed in the maner of doing because God was the authour the diuell was but a minister or executor of the will of God and the Chaldees were the instruments of the diuel to bring it to passe as also they differed in the end wherunto they did this For the intent of God was onely to trie the patience of Iob and his faith the intent of the diuell was cleane contrarie to driue Iob to desperation the intent of the Chaldees was neyther of these but to inrich themselues What then shall wee say with the wicked If it be so that God hath predestinated me to die the death to what end shal I conforme my selfe to do his will and commaundements His counsell and eternall decree cannot be altered if he haue ordained mee to be saued I cannot be damned if he haue ordained mee to bee damned I cannot bee saued what course of life soeuer I take for my saluation dependeth not on my indeuours but on his decree which must needes stand This is like the disputation of seruant of Leno the Stoike Philosopher which whē hee was led to the gallowes for his offence his maister comming thither said to him O perdite quis ad hoc te impulit to whom he answered O stulte philosophe quis me hoc fatum docuit O foole what brought thee hither O foolish Philosopher thou hast taught mee that whatsoeuer was my destinie it could not be auoyded But wee which are Christians must not bee ignorant that in matters of our saluation God worketh by his meanes as he ordaineth saluation so he appoynteth meanes to the attainment therof and these means are not to be neglected God decreed that Abraham should bee saued therefore he gaue Abraham the gift of faith without which there is no saluation and as he could not but be saued so he could not but beleeue For howsoeuer these things in respect of our knowledge are contingent yet in respect of Gods ordinance they bee necessarie and can not otherwise bee because hee hath so appoynted Hee decreed that Pharao should be damned therefore hee hardened his heart that hee coulde not turne vnto the Lord for if hee had turned hee had beene saued He decreed that Iudas shoulde bee a castaway therefore hee gaue him not his grace to repent whereas true repentaunce is a meane to saluation And if hee had trulye repented without doubt hee had beene saued If GOD haue decreed to adde to the dayes of Ezechias fifteene yeares longer he hath also appoynted that Ezechias during those fifteene yeares shoulde take his refections and bodily sustenaunce whereby life is preserued VVherefore let vs for our partes followe the meanes which God hath appoynted to saluation as prayer hearing the woorde receyuing the Sacraments fayth amendement of life godly and Christian conuersation and then we may secure our selues that as God hath vouchsafed vs the meanes so hee hath predestinated vs to saluation But I come to the third and last conclusion Christ died not effectually for all Though the death of Christ were sufficient for the redemption of all mankind yet hee dyed not effectually for all for as much as all men are not saued therefore to manie that is to them which are not saued the deathe of Christ is of no effect VVee reade that many are called but fewe are chosen The Iewes coulde not beleeue because the Lorde blinded their eyes They do not beleeue because they are none of his sheepe God the father hath hidden the mysteries of saluation from the wise men of the worlde Euerlasting fire is prepared for the wicked Some are vessels of dishonour Our Sauiour Christ sayth I pray for them whom thou hast giuen me out of this world but I pray not for the worlde But to them which are onelye called and are not chosen whose eyes are blinded that they should not beleeue which are not Christes sheepe which are vessels of dishonour from whom God hath hidden the mysteries of saluation for whome euerlasting fyre is prepared to those for whom Christ doth not pray to them the death of Christ dooth nothing auaile to those his death is of no effect Huberus a brocher of new and straunge opinions whereof this is one that Christ died effectually for all alleageth so manie common places being altogither friuolous and nothing pertaining to the purpose as would be tedious for mee to repeate them and I wish it woulde not offend your patience to heare them Himself diuideth them into three classes as he dooth tearme them The first tende to this purpose to prooue that Christ died effectually for all in a generalitie without exception The second to shew that he died as effectually for Cain and Iudas as for Peter and Paule for the godly as for the godlesse The thirde to shew that he died for all or else as he sayth which is dictu horrendum not to be spoken Deum grauissimorum scelerum reum peragi That God is guiltie of heinous crimes A verie strange and blasphemous speech His places to proue that Christ died effectually for all in a generalitie are these that followe The seede of the woman shall breake the Serpents head The prince of this world is cast out By death he hath abolished him which hath the power of death that is the diuell He shall abolish all powers and tread all his

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