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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	woman_n	world_n	wrath_n	39	3	6.8111	4	false

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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

ex praeuisis operibus for the good workes which God foresawe in him as also of Huberus and other Lutherans of our times the brochers of straunge opinions which holde that some are predestinated to bee vessels of honour but expreuisa fide because of theyr fayth which God did foresee to bee in them others of dishonour but ex mero contemptu aut neglectu non ex Dei decreto not by anie decree of God but because hee had in them a foresight eyther of neglect or contempt as if the causes of theyr predestination were in themselues and not in God whereas in deede these wordes Not by workes but by him that calleth do ende all controuersie shewing that the whole causes of election and reprobation are in himselfe and not in vs and therefore not long of any fayth or workes of ours And as Saint Augustine sayth Si futura opera quae Deus vtique praesciebat vellet intelligi nequaquam diceret non ex operibus sed ex futuris operibus eoque modo istam solueret quaestionem immo nullam quam solui opus esset faceret quaestionem If the Apostle did vnderstād any good works foreseene in Iacob to be the cause why God did loue him he would not say as he doth Not of workes but he would rather say God loued him because of his workes which hee foresaw in him and so he would not onely ende this controuersie but make it so plaine that it should be indeed without all controuersie Againe the Apostle doth explaine his owne meaning that he loued Iacob and hated Esau without respect of any thing in them worthy of loue or hatred by the obiection following where he sayth What shall wee say then Is there iniquitie with God God forbid Because it seemeth to flesh and blood not to stand with the iustice of God to condemne men before they are borne but to be crueltie in him to hate thē which neuer did euill therefore the apostle preuenteth that obiection and purgeth God of that suspition which men might cōceiue against him which he should not need to do if God did loue or hate vpon anie foresight of faith or good works in the one or neglect and contempt in the other for that were in the iudgement of men a sufficient cause of loue and hatred without all shewe of iniustice Thirdly he maketh it yet more plaine by the wordes which follow vers 18. where he saith Hee will haue mercie on whom he will haue mercie and whom he will he hardeneth He maketh two causes of saluation and damnation and both subordinate to an higher and more principall cause the subordinate cause of saluation beeing mercye because none is saued but by mercie of damnation hardening or obdurating for they which be damned are hardened in their sinnes that they cannot repent and both those inferior causes are subordinate to his will as the highest cause and onely in himselfe and these inferiour causes doe both proceed from his will And finally when he sayth It is not meaning election in him that willeth that is in the indeuors of man nor in him that runneth that is in the workes of men but in God onely that sheweth mercy hee teacheth that the onely rule of predestination and reprobation whereby God is directed and the only law which he tieth himself to obserue therin is his will so that no part of our electiō is ascribed to our selues or any thing which may be in vs. Secondly to answere this obiection Is there iniquitie with God God forbid He cleareth that two maner of waies First God is not vniust by being partiall in sauing hee dooth not erre in his choyse by preferring Iacob before Esau when the case of them both was one both vnborne neither of them had done good why hee should bee chosen or euill why hee should be refused For God will haue mercy on whom he will haue mercy Non potest peccare in dolectu cuius voluntas est iusticiae regula Hee cannot erre in his choyse when that is iust whatso-soeuer is his will When two theeues haue committed murther and both deserued death may not the King without suspition of iniustice shewe mercie in pardoning the one and doe iudgement in executing the other Iacob and Esau were both as we all are by nature the children of wrath could not God iustly haue compassion on Iacob and let Esau die in his sinnes That anie are saued it is his mercie and hee may haue mercie on whom hee will It is worthie of obseruation that the Apostle dooth say when they had done neither good nor euill But hee dooth not say when they were neither good nor euill For true it is that they had done neither good nor euill because they were vnborne and therefore coulde not commit anie actuall sinne but they were both of them euill for both were infected with originall sinne in their mothers wombe which they drewe by inheritance from Isaac theyr father and Rebecca their mother and therefore sayeth Augustine Ambo gemini natura filijirae nascebantur nullis quidem operibus proprijs sed originaliter in Adam vinculo damnationis obstricti Iacobum igitur dilexit per miscricordiam gratuitam Esaum odit per iudicium debitum quod quum deberetur ambobus in altero tantum alter agnouit non de suis meritis sibi gloriandum sed de diuinae misericordiae largitate quia non est volentis neque currentis sed Dei miserentis Cap. 94. Remanentibus reprobis in aeterna poena sancti scient planius quid illis contulerit gratia tum vebus ipsis apparebit quod Psal 100. scriptum est misericordiam iudicium tibi cantabo domine quia nisi per indebitam misericordiam nemo saluatur nisi per debitum iudicium nemo dānatur Cap. 95. Ex duobus paruulis alter assumiter per dei misericordiam alter relinquitur per Dei iudicium in quo is qui assumitur agnoscit quid sibi per iudicium debebatur nisi misericordia subueniret Cur iste assumitur magis quam ille cum vna causa esset ambobus eadē est causa cur apud quosdam nō sunt factae virtutes nempe in Tiro Sidone Mat. 11. Quae si factae fuissent poenitentiam egissent sed in Corazin Bethsaida factae sunt qui non erant credituri Cap. 99. Quum Dei misericordiam commendasset dicens non est volentis neque currentis c. deinde iudiciū commendat quoniam in quo non fit misericordia non fit iniquitas sed iudicium They were both by nature the children of wrath not by reason of any offence which thēselues had cōmitted but for y ● first offēce of Adam they were in state of damnation as all the rest of Adams posteritie wherefore that God loued Iacob it was free mercy and vndeserued grace that hee hated Esau it was no wrong but iustice a punishment due vnto his sinnes which punishment being due vnto them

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