Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	bless_v	lord_n	star_n	2,155	5	10.0592	5	false

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

called Deus huius seculi the God of this world Sometime the name of God is ascribed vnto men Ego dixi vos dij estis I haue sayd ye are Gods meaning kings rulers and magistrates to whom the sword of iustice is committed because they represent the person of God but they shall die like men sometimes to Idols Faciamus Deos qui praecedant nos Let vs make Gods to go before vs. It was the voyce of the people to Aaron when Moses was in the Mount of which Paule speaketh Euen then when they knew not God they did seruice vnto such things as by nature are not gods And When they knewe God they glorified him not as God but became vaine in their imaginations their foolish heart was full of darknesse when they professed themselues wise they became foolish for they turned the glorie of the incorruptible God into the image of a corruptible man of birds and foure footed beasts creeping things Such gods are made with hands and cannot saue themselues they are vanitie abhomination the doctrine of vanitie teachers of lies expressely forbidden in Gods book They haue eyes and see not eares heare not noses and smell not handes and touch not feete and walke not they that make them are like vnto them and so are all they that trust in them But the Prophet speaketh of one God in this place which is omnipotent which is a spirite which is euery where present and seeth al things which is immortall which is called in a word the Lord God and the God of gods Sing vnto the Lord a new song sing to the Lord al the earth sing to the Lord and praise his name declare his saluation froÌ„ day to day for the Lord is great and much to be praysed he is to be feared of all Gods For all the gods of the people are Idols but the Lorde hath made the heauens And The God of gods euen the Lorde hath spoken and called the earth euen from the rising of the Sunne to the going downe thereof I conclude this first part with Saint Paule Nowe vnto the King euerlasting immortall inuisible vnto God onely wise bee honour and glorie for euer and euer As I liue As there is but one God to the faithfull which hath but one name that he may haue no fellowship with the gods of the Nations so is he immortall onely hath immortalitie and dwelleth in the light that none can attaine vnto whom neuer man sawe nor can see that hee may bee distinguished from princes which also are Gods but they shall die like men and he is a liuing God that he may be distinguished froÌ„ Idols which are but dead Gods and therefore hee sayth As I liue I delight not c. In which wordes I obserue two things to wit the Lord sweareth and he sweareth by his life that is by himselfe He swore in his wrath that they shoulde not enter into his rest None saith he of the men which came out of Egypt from twentie yeares olde and vpward shal see the land concerning which I swore to Abraham Isaac and Iacob because they haue not wholye followed mee excepting Caleb and Iosua And as God swore so sometime man sweare that lawfully notwithstanding the general prohibition wherin oaths are forbiddeÌ„ Thomas Aquinas alledgeth the authoritie of Saint August Contra mendacium where hee sheweth that all oathes are not simply forbidden but vpoÌ„ respects Ne iurando ad facilitateÌ„ iurandi veniamns deinde ad consuetudinem demum ad periurium Least often swearing breed in vs a delight and delight growe to an habit and at the length to periurie And in another place Si iurare cogeris scias de necessitate venire infirmitatis illorum quibus suades quae infirmitas mala est non male facis qui bene vteris iuramento vt alteri vtiliter persuadeas sed Ã malo est illius cuius infirmitate iurare cogeris If thou be constrayned to sweare it is long of their weaknesse which will not beleeue thee without swearing which weaknesse of theirs is sin thou art not in fault which takest a lawfull oath to make fayth vnto an other but hee is in the fault whose incredulitie is such that he will not beleeue thee without an oath So to confirme a trueth Iacob and Laban made a couenant betweene themselues by swearing one to the other By an oath Boaz promised marriage to Ruth Abdias being a iust maÌ„ and fearing God swore vnto Elias Paule to the Romans God is my witnesse whom I serue in my spirite in the Gospel of his sonne that without ceasing I make meÌ„tion of you in my prayers And in swearing diuerse ceremonies haue beene obserued according to the times and places as in the time of Abraham they swore laying their handes vnder their thighes Afterward the Iewes taking the law of Moses in their handes the Christian touching the Gospel But as a learned man sayth Ceremonia iuramenti nihil est modÃ² res iusta sit animus iuraniis bonus religiosum iuramentum It is not materiall what outward ceremonie is vsed in swering so as it be in a lawfull cause the coÌ„science of him which sweareth being good and the oath religious which hee taketh But whosoeuer sweareth hee must sweare by the Lorde and when the Lorde sweareth he sweareth by himselfe So the Angel swore by him that liueth for euermore there should be no more time By my selfe haue I sworne saith the Lord to Abraham because thou hast done this thing and hast not spared thine onely sonne therfore I will blesse thee and multiply thy seede as the starres of heauen As I liue saieth the Lorde I will do vnto you as you haue spoken in mine eares your carkasses shall fall in the wildernesse But the reason why men sweare by the Lord and the Lord by himselfe is alledged by the Apostle An oath for confirmation is the ende of all strife so God willing more abundantly to shew vnto the heires of promise the stablenesse of his counsell bound himselfe by an oath that by two immutable things wherein it is impossible that God should lie we might haue strong consolation which haue our refuge to holde fast the hope that is set before vs. Now men sweare by him that is greater theÌ„ themselues but when God made the promise to Abraham because he had no greater to sweare by he swore by himselfe But I come to the last and essential point where he protesteth that he delighteth not in the death of a sinner That he delighteth not in the death of a sinner we need no further proof then this that hee sent his sonne to die for the saluation of sinners God sent not his sonne to condemne the

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 predestinated 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 Printed by T. C. for R. Dexter 1597. To the Right Honorable Sir Thomas Egerton Knight Lord Keeper of the great Seale of England RIght Honorable my singular good Lord Your integritie in bestowing spirituall liuings and making choyse of learned men vpon whom you bestow them hath satisfied the common expectation and fully answered that great hope which the Cleargie of Englande hath conceiued of you It is the voyce of all them which are religiously affected that God in his mercy hath raysed you vp to bee an especiall instrument of his glorie My selfe among many other of both the Vniuersities had set my heart at rest as one resolued to die within the precinctes of the Colledge like a Monke shut vp in his cell or an Heremite mured vp within the compasse of a wall without hope of euer being called to any Ecclesiastial preferment in this corrupt and simoniacall age had I not bene by your Honor preferred VVherfore in dutie I could do no lesse theÌ„ for my poore portioÌ„ of learning to offer vnto you this my labor as a schollers myte which here I humbly present vnto your Honour as vnto my good L. vnto whom I am especially bound It may please your Lordship to weigh it not accorcording to my skill which is but weake but according to the soundnesse of the doctrine therin conteined which is warranted by the authoritie of the scriptures the same scriptures being rightly vnderstood as it appeareth by the analogie of the scriptures the consent both of the Fathers of the primitiue Church and the new writers of our times which do concurre in iudgement and agree vpon the same interpretation The Lorde continue this your great loue of godlinesse and singular zeale in furthering of religion that here you may liue long to his glory and hereafter liue for euer to your owne euerlasting comfort Your Honours in all humble dutie Iohn Doue A Sermon preached at Paules Crosse the sixt of Februarie 1596. Ezech. 33. 11. As I liue sayth the Lord God I haue no delight in the death of a sinner A Protestation against the house of Israel In which three things offer themselues to our consideration The maiestie of the person which doth protest the maner how he maketh his protestation and what hee protesteth The person beeing God the maner by swearing by himselfe he protesteth that he hath no delight in the death of a sinner Of the person I say with Augustine Huius mysterij profunditatem mens humana non potest concipere nec oratoria lingua narrare nec bibliothecarum volumina explicare si vniuersum mundum libri repleant His maiestie is an hidden mysterie whose depth bottom the wit of man can not sound the tong of sinfull man can not vtter the whole world beeing supposed to bee but one librarie of bookes would bee a briefe and compendious epitomie not large and voluminous enough to expresse it To whom Abraham the nearer hee approached the more hee perceyued himselfe to bee but dust and ashes at whose presence the Cherubins and Seraphins do hide their faces as not able to behold his glorie at whose appearance the Moone shall be abashed and the Sunne ashamed whose face Moses could not see without present death who is wise in heart mightie in strength remooueth the mountaines out of their places causeth the pillars of the earth to shake commaundeth the Sunne and it riseth not closeth vp the stars as vnder a signet spreadeth out the heauens and walketh on the height of the sea maketh the starres Arctuarus Orion and Pliades and the climates of the South whose wonderfull workes are infinite and without number whose perfection is higher then heauen deeper then hell longer then the earth wider then the sea When the Prophet sawe the Lorde sitting on an high Throne and the Seraphins stoode vppon it and one cryed to another and sayde Holie holie holie is the Lorde God of hoasts the whole worlde is full of his glorie and the lintils of the doore cheekes mooued at the voyce of him that cryed and the house was filled with smoke hee sayde wo is mee for I am vndone because I am a man of polluted lips for mine eyes haue seene the King and the Lorde of hoasts Then flewe one of the Cherubins to him with an hote cole in his hand which he had takeÌ„ from the aultar with the tongs and he touched his mouth and sayde Lo this hath touched thy lips If the Cherubin had sanctified my lippes as he did the Prophets in this place if he had giuen mee the tongue of the learned as hee did vnto him in another place or if he had put his words into my mouth as hee did to Ieremie yet should I not be able to expresse it for neither Esay nor Ieremie could expresse it For betweene his reach and the shallownesse of mans heart there is as great a wirlepoole or swallowing pitte as that which is betweene hell mouth and Abrahams bosome If I shoulde wade in the channell thereof I should sinke into as deepe a gulfe as the water of Ezechiel which the first time came vp to his ankles the second time to his knees the third time to his loins the fourth time it was a deepe riuer and and not to bee passed ouer that hee was faine to bee brought backe againe to the brinke therof so that the farther he waded the deeper he was plunged The Philosophers compare him to a circle because he is infinite without beginning and without ending but such a circle as is repugnant to the principles of Geometrie whose centre is euery where but his circumference is no where his throne is heauen his footstoole earth his holy citie Ierusalem He is al eye for he seeth all things all eare for he heareth all things all arme for he comprehendeth al things and yet he is none of al these for he is a spirit and in spirit to be worshipped He is great without quantitie good without qualitie euerlasting without time in his greatnesse infinite in his power omnipotent in his wisdome inestimable in his counsels terrible in his iudgements iust his thoughts secret his wordes true his workes holy inuisible yet seeing all things immutable yet chaunging all things immoueable himself yet in whom all other things haue their being and mouing As I liue saith the Lord God We reade of many Gods in the holy scriptures for Satan is

Samuel Huberus a Lutheran which affirmeth that this place of Saint Paule concerning Esau and Iacob is not meant of any particular men but of whole nations not of heauenly things but temporall blessings and therefore maketh nothing to proue predestination The second of the Papists which inferre this absurditie that if God hardeneth men to doo euill then God is the authour of sinne The thirde of the Atheistes and carnall men which denye the prouidence of GOD and dispute with themselues in this manner If GOD haue predestinated mee to Hell then in vayne is it for mee to leade a godlye lyfe If hee haue predestinated mee to saluation what neede I to confourme my selfe vnto his VVoorde For his will and purpose must needes take place I can not auoyde his secrete Decree it is lyke the law of the Persians it can not be altered Touching the first For as much as it is written I haue loued Iacob and hated Esau Samuel Huberus a Lutheran first distinguisheth the ambiguitie of the names Easu and Iacob as also of loue and hatred affirming that Esau and Iacob are to bee vnderstood collectiue not distributiue not personally but nationally as by Iacob is ment all the posteritie of Iacob and by Esau all the families and ofsprings of Esau as for example oft times in the Scripture Israel Edom Ismael Amon Moab Iuda Leui are vnderstoode not of particular men but of whole nations so likewise the loue of God to the one hatred to the other is not to be vnderstood of spiritual graces but temporall blessings not in the life to come but in this life not to belong to their owne persons but to appertaine to their posteritie and thereupon he inferreth this conclusion that these wordes of the Apostle doo make nothing at all either to proue election or reprobation And because this doctrine of Saint Paule is quoted out of Malachy and that of Malachy out of Genesis he examineth these three places of scripture and by the coherence of the text seemeth to alleage many arguments to that purpose His arguments out of Paule are these 14. 1. A great prerogatiue is graunted to the Iewes aboue other people but they are the whole posteritie of Iacob 2. That prerogatiue is drawne from the couenant which the Lord did make with Abraham which couenant is belonging to many and not appropriated to Abraham alone 3 He deriueth this prerogatiue from Isaac to Iacob and separateth Esau froÌ„ it as one which was no partaker of that blessing but what is this prerogatiue which is giuen to Iacob aboue Esau namely that in his posteritie should be continued the true worship of God that in his posteritie the Messias should be born that in his posteritie should be established a temporall kingdome neither was that prerogatiue and glorie alwayes to continue in Iacobs posteritie but only for a time for as much as at the length the Iewes which were Iacobs posteritie were reiected and and the Gentiles chosen in their place 4 Whereas is written The elder shall serue the yonger it was neuer verified of the person of Esau nor during the life of Iacob because Esau did neuer serue his brother Iacob but only his posteritie did serue his brothers posteritie when the Israelites had brought the Edomites into subiection 5 He sayth Whom the Lord hath chosen not onely of the Iewes but also of the Gentiles where hee mentioneth whole nations and kinreds 6 He vrgeth the authoritie of Ose saying I will call them my people which are not my people 7 The authoritie of Esay Though the number of the children were as the sandes of the sea but a remnant shall be saued 8 Hee opposeth all the Gentiles to the whole nation of the Iewes saying The Gentiles which followed not righteousnes haue obtained vnto righteousnes which is of faith but Israel which followed the law of righteousnesse coulde not attaine to the lawe of righteousnesse 9 He sheweth that Iacob hath not the true knowledge of God which coulde not without impietie bee vnderstoode of the person of Iacob 10 Out of Deut. 32. and Esay 63. He commendeth the obedience of the Gentiles and reprehendeth the contumacy of the Iewes 11 he saith Hath God cast away his people god forbid 12 He sheweth that of the posterity of Iacob some are saued but the greatest part are gone astray 13 He compareth together the zeale of both nations as well Iewes as Gentiles 14 Hee concludeth of both Nations in in this manner As you in tymes past haue not beleeued God yet haue obtayned mercie through their vnbeleefe so now haue they not beleeued God by the mercy shewed vnto you that they also may receyue mercie As for the Prophet Malachy where he sayth I haue loued Iacob and hated Esau he expoundeth himself and declareth with what kinde of hatred he hated Esau Namely he made his mountaines waste and his heritage a wildernesse for dragons which was neuer brought to passe while Esau liued but long after his death And notwithstaÌ„ding he bloued Iacob yet he abhorreth his vnthankfulnesse which ingratitude could not be obiected to his persoÌ„ but to his posterity as in that whole chap. he discourseth not of one in particular but of a whole nation To come to the examination of the words contained in the 25. of Gen. The lord said to Rebecca Two Nations are in thy wombe two maner of people shall bee diuided out of thy bowels and the one people shalbe mightier then the other the elder shall serue the yonger Where it is most manifest by the coherence of the wordes that hee speaketh not of persons but of peoples so that where hee sayeth The elder shall serue the younger he meaneth the elder people shall serue the younger people or the posteritie of the elder sonne shal serue the posteritie of his younger brother In another place Isaac saith to Iacob Let peoples bee thy seruants and Nations bowe to thee bee Lord ouer thy brethren and let thy mothers Children honour thee But this can not bee verifyed of the person of Iacob because his brethren did not bow vnto him neither were people his seruants neither did his mothers children honour him but he serued others himselfe was a fugitiue in Mesapotomia and did obeysance to his brother Esau but onely the posteritie of Esau serued the posteritie of Iacob when they were by Dauid subdued and brought into subiection As for the loue of the one and hatred of the other it consisted onelie in temporall things which he proueth by these three reasons 1 One could not be a seruant to the other in the life to come because there is freedome and no seruice euerie one is noua creatura in Domino a new creature in the Lord. 2 When Isaac blessed Iacob hee said Behold the smell of my sonne is as the smell of a field which the Lorde hath blessed God giue thee therefore of

the dew of heauen and fatnesse of the earth and plentie of wheat and wine But with the same blessing he blessed Esau though not in so great and ample maner saying Behold the fatnesse of the earth shall bee thy dwelling place and thou shalt haue of the dewe of heauen from aboue But all these things are temporall respects 3 If these things had been spirituall and to be vnderstood of the life to come then Iacob and Esau standing in opposition one against the other in so much that one should be chosen the other damned then both of them could not haue beene blessed That I may answer with as great breuitie as I can The Argument doth not follow that because Saint Paule dooth discourse of whole nations and not of particular persons therefore these words do make against predestination For if we do well consider the drift and scope of the Apostle in this place we shall find the contrarie most plainely to appeare For although the argument which the Apostle handleth in that Chapter and the two other Chapters following is a speciall discourse of the generall apostacie and reiection of the Iewes and the vocation of the Gentiles yet by a kinde of occupation he entreth into a particular tract of predestination although it be obiter and by the way as a question most necessary to be touched for the right vnderstanding of a place of Scripture which seemeth at the first sight flatly to make agaynst this doctrine which he hath deliuered concerning the generall reiection of the Iewes and so hee inintreateth of predestination for the preuenting of an obiection For in the beginning of the same chapter hauing lamented the reiecting of his kindred the Iewes hee maketh this obiection with himselfe If it bee so that God hath reiected the Iewes and called the Gentiles in their place it should seem to be contrarie to the couenant which he made with Abraham for his promise to Abraham was otherwise and that his worde should be of none effect To which obiection he answereth that albeit the generall reiecting of the Iewes yet the promise which the Lorde made to Abrahaem remaineth sure and stedfast for as much as notwithstanding their general apostacy and infidelitie the Lorde in his secret counsaile chooseth of them some in particular whom hee listeth whom hee hath before predestinated to saluation For hee made the promise to Abraham and his seede not in a generalitie to all his seede according to the flesh but in particular to all those of his seede which should be his children according to the fayth euen as hee was the father of the faithfull And therefore the state of this question thus standeth That this grace is offered to all the posteritie of Abraham without exception that hee woulde bee their God and they should be his people but it is sealed onely to the faythfull the vertue and efficacie thereof appertaineth onely vnto them of the seed of Abraham which be of the number of Gods elect which are predestinated which hee proueth by two examples the one of Abraham and the other of Isaac Concerning Abraham hee hadde two sonnes Isaac and Ismael though Ismael were the sonne of Abraham as well as Isaac yea and circumcised before Isaac had receyued the circumcision yet by the ordinance of God was Isaac onely reputed the sonne of Abraham and the heire of the promise and Ismael reiected hee yeeldeth this reason because they which are the children according to the flesh are not as children but only the children of the promise are accounted for the seede Concerning Isaac also he had two sonnes Esau and Iacob both they were twinnes and nearer one to the other then Isaac and Ismael because they had both the same father and mother yet before either was borne one was chosen the other refused to shewe that notwithstanding the generall reiection of the Iewes yet God kept his promise with Abraham forasmuch as it concerneth onelye those children of Abraham which are according to faith and not according to the flesh alone whom he predestinated before they were borne not for any foresight of any good thing in them but of his owne good will and pleasure because it was his will and pleasure which in deed are in number but a fewe beeing compared with the great multitude of them whom he hath hated although they be of the stock of Abraham And as for that loue and hatred wherwith hee loued one and hated the other although it be historically vnderstoode as it is in Moses and Malachy consisteth of temporall and worldly blessings yet in this Epistle of Saint Paule it cannot otherwise be constered then of the kingdome of heauen and of the life to come as Paule himselfe the best interpreter of himselfe dooth in the wordes which followe explaine his meaning For he sheweth that the hatred of Esau was such as the hardening of Pharao a reprobate not onely in this life but also in the life to come Moreouer hee tearmeth theÌ„ which are so hated the vessels of wrath prepared to destruction and them which were so loued as Iacob was loued the vessels of mercie prepared to glorie saying God to shewe his wrath and to make his power knowen doth suffer with long patience the vessels of wrath prepared to destruction and to declare the riches of his glorie vpon the vessels of mercie which he hath prepared vnto glorie Furthermore least wee should bee like the Iewes which when the vaile was put vppon Moses his face did not looke to the end of that which should be abolished and therefore theyr mindes are hardened and till this day doth remaine the same couering vntaken away in the reading of the olde Testament wee must not be ignorant that it receyueth two interpretations the one hystoricall the other mysticall as Sixtus Senensis and Saint Augustine did well obserue As for example Christ speaketh of Iudas in this maner I speake not of you all I know whom I haue chosen but it is that the scripture might be fulfilled he that eateth bread with me hath lifted vp his heele against me But if ye conferre these wordes with the wordes of the prophet from whence they are taken they do hystorically concerne the person of Dauid and his acquaintance and cannot bee vnderstoode of Christ and Iudas because Christ was without sinne but in the fourth verse of that Psalme he sayth Haue mercy on me and heale my soule for I haue sinned against thee Yet Christ in the new Testament dooth mystically expounde it of himselfe the treason of Iudas against his person Likewise Peter interpreteth this saying of Dauid Let his habitation be void no man dwell therein of Iudas where in that place the prophet speaketh in the plural nuÌ„ber not of one but of many saying Let their habition be voide and none dwell in their tents speaking of the whole nation of the Iewes that the iust punishment of God should be iustly inflicted

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