Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	david_n	king_n	people_n	14,785	5	5.1891	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

bee saued Wherefore in a worde God will not haue all men in particular but all men in a generalitie that is all kindes of men to bee saued as in the wordes going before he will haue prayers to be made for all men that is not for all men in particular but all kinds of men for there bee some men in particular for whom we may not pray If any see his brother sinne a sinne which is not to death let him aske and life shall be giuen him but there is a sinne to death that is agaynst the holy Ghost which cannot be forgiuen and for that thou shalt not pray Likewise our Sauiour saith Wo be to you Pharisies for you tithe mint and rewe and all hearbs but passe ouer iudgement and the loue of God Yet they tithed not all hearbs but all kinds of hearbs not omnia oleta sed omne genus olerum So God willeth all men to bee saued not all men but all kinds of men To these two answers of Saint Augustine which are both consonant and agreeable not only to the analogie of fayth but also of that place of Saint Paule I will adde a thirde answere for the more fuller satisfying of all such as desire to attaine vnto the knowledge of the truth that is this Forasmuch as God will haue all men to bee saued wee must distinguish of his will which is two folde Voluntas reuelata voluntas beneplacita his hidden or secret will which is onlie knowen vnto himselfe and his written or reuealed will which is imparted vnto man in his holy Scriptures According to his written will hee willeth all men to bee saued For he sayth Come vnto mee all Drinke of this all his Gospell hath beene preached vnto all nations The sounde of them meaning the voyce of the Apostles hath been heard in all lands Go and teach all nations baptizing them in the name of the father c. They went forth and preached euery where There were at Ierusalem men that feared God of euery nation vnder the cope of heauen and euerie one heard the Apostles preach in his owne language that by their meanes the fame of the Gospell might be spredde abroad in all the corners of the earth that no infidell might hold himselfe excused by pleading ignorance at the day of iudgement But according to his secret wil few are saued and that is it of which the Apostle speaketh saying The foundation of God remaineth sure and hath this seale or priuie signet Solus deus nouit suos only god knoweth who be his And least any should think that this distinction of the will of God into his secret will and reuealed will is but an idle and friuolous distinction sauouring of curiositie more then of substance I will proue it by such euident places of Scripture that it cānot be denied In one and the self same action of the treason of Iudas when he sold his Lord and master appeare two sundry wils of God the one hidden the other reuealed and one cōtrary to the other His secret will was that Iudas should betray him his reuealed will was that he should not betray him and yet both these willes in respect of God were good and iust His reuealed will was that Iudas should not betray him For it is not onelie forbidden in a generalitie where it is written Thou shalt not kill or consent to murther And among those things which the Lord hateth one is Manus effundentes innoxium sanguinem Handes that shed innocen blood But also hee is forbidden by a particular caueat where our Sauiour sayde as hee sate at meate verily I say vnto you that one of you shall betray mee euen hee which dippeth his hand with me into the dish hee shall betray mee but wo be to that man by whom the sonne of man is betrayed it had beene good for that man if he had neuer beene borne And at the verie instant when he did betray him he rebuked him saying Iudas dost thou betray the sonne of man with a kisse And yet Peter speaketh plainlie that God in his secret will had appointed that Iudas should betray him for saith he Iesus of Nazareth a man approoued among you with great workes and wonders which God did by him in the middest of you as yee your selues know him I say haue ye takē by the hands of the wicked being deliuered by the determinate counsell and prouidence of God and haue crucified and slaine And it is the voice and consent of all the apostles Thou hast saide by the mouth of thy seruant Dauid Why did the Gentiles rage and the people imagine a vaine thing The kings of the earth stood vp and tooke coūsell against the Lord and his Christ For doubtlesse against thine holy son Iesus whō thou hadst anointed both Herod and Pilat with the gētiles people of Israel gathered themselues togither to do whatsoeuer thine hand and thy counsell had determined before to be done This conclusion being thus determined two doubts or scruples may arise The first These things bee graunted that God hath two willes the one contrarie to the other whether it may bee sayde at any time that God is contrary to himselfe The second is If whatsoeuer the wicked do bee done according to the will of God why are they not blamelesse for dooing his will To this first I answere Voluntas Dei in se est simplex nobis tamen apparet multiplex qui quo modo idem diuerso modo fieri non fieri velit non comprehendimus God is not contrarie to himselfe albeit his reuealed will and his secrete will are not one for the will of God in it selfe is one but it is saide to bee diuerse as it appeareth vnto vs whose dulnesse is such that we cannot conceiue how in diuerse respects he he will and he will not Or else wee may safely answere with Caluin Contrariae sunt Dei voluntates sed in diuersis institutis His willes be different but to diuerse purposes But in respect of vs his will is alwayes one and the same because for our parts hee exacteth alwayes the same dutie at our hands to be performed that thereby wee may be voyd of excuse if we performe it not He commaundeth vs alwayes to do the same if in his secret will he will put in our hearts to to do otherwayes then he hath commaunded it is either for our punishment or the setting forth of his owne glorie or the executing of his secret purpose In vnâ voluntate illius elucescit Dei iustitia in altera proditur crimen hominis In one of his willes is made manifest the iustice of God in the other the offence of man To the second If the wicked do but the will of God are they therfore to be excused Nothing lesse For first Licet Deus Illud voluerit tamen aliud ijs praecepit Howsoeuer God willed one

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 frō 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 frō 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 forbiddē Thomas Aquinas alledgeth the authoritie of Saint August Contra mendacium where hee sheweth that all oathes are not simply forbidden but vpō respects Ne iurando ad facilitatē 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 à 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 mā 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 mētion 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 modò 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 cōscience 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 thē 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

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 frō 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 notwithstāding he bloued Iacob yet he abhorreth his vnthankfulnesse which ingratitude could not be obiected to his persō 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