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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

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

vpon thē for crucifying of Christ that their city should bee sacked they dispersed by the Roman Emperor And seeing the soundest interpretatiō of the scriptures is by other places of scripture y t these blessings cursings loue hatred which in the old testament are historicall are in y e new testamēt mistical as in this promise made to Abrahā Isaac Iacob and their posteritie it is made manifest by the apostle saying By faith Abraham abode in the land of promise as in a strange land as one that dwelt in tents with Isaac and Iacob heires with him of the same promise for he looked for a foundation whose builder and maker is god But I come to the 2. obiectiō Rom. 9. 17. 18. The Apostle writeth in this maner For the scripture saith vnto Pharao for this purpose I haue stirred thee vp that I might shew my power in thee and that my name might be declared throughout all earth Therfore he hath mercy on whom he will and whom he will he hardneth What then if God hardned the heart of Pharao and caused him to sin is not God the author of sin Nothing lesse forasmuch as God is goodnesse it selfe his very essence is good and nothing can proceed from him but that which is exceeding good True it is as the Prophet sayth Non est malum in vrbe quod non fecit Dominus There is no euill in the citie but the Lord did it The lord doth not onely suffer the wicked to do euill but himselfe is a doer and principall agent therein I knowe there bee some of greater modestie then iudgement in diuinity which for reuerence to the person of God do affirme that all the actions of sathan and the wicked are not done by the will but onely by the permission sufferance of God by which opinion of theirs they fall into two absurdities the one is they deny his prouidence which doth so moderat dispose of al things that nothing can come to passe otherwise thē he hath apointed and decreed before The other is they derogate much detract from his omnipotencie as if he should suffer any thing to be don against his wil. I know some haue trāslated the lords praier in this maner suffer vs not to be led into tentatiō but the Greeke text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Lead vs not into temptation so that if we be tempted he is the leader And likewise whereas it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gaue them vp to their hearts lusts vnto vncleannesse and to a reprobate sense hee gaue them vp vnto vile affections some translated it Permisit eos libidinibus and he suffred them to follow their owne lusts These things as they proceed frō God are good but in respect of the men which doo them they are euill Saint Augustine saith Deus bene vtitur malis tanquam summè bonus ad eorum damnationem quos iuste praedestinauit ad poenam illorum salutem quos digne praedestinauit ad gratiam Vult peccata nō vt probet sed vt iudicium suum exequatur sic malis instrumentis bene vtitur Vsus est Iudae proditione pontificum crudelitate ad illorum perniciem sed ad nostram salutem Pharaonem indurauit ad suam ipsius gloriam ad eius poenam sed aliud fuit illius aliud Dei institutum God which is infinitely good doth vse the ministerie and seruice of them which are euill to their damnation whome hee hath iustly predestinated to death and to their saluation whom he hath predestinated to glory He will haue offences to be committed not as if hee did allowe and approue them but that by them hee might execute his iudgement and so he doth make vse of the euill as his instruments himselfe being good He vsed the treason of Iudas and the crueltie of the Iewes to their destruction but to our saluation he hardened Pharao to his owne glorie but for Pharaos punishment But the intent and purpose of Pharao was not the same which God intended though the action which God and Pharao did were the same yet in God it was good in Pharao it was euill because the intent of them both was not the same Sometime God causeth men to sinne for their punishment because oftentimes hee punisheth one sinne with an other when man hath sinned grieuously God causeth him to commit a more grieuous sinne or a punishment of his former sinne and so one sinne is heaped vpon an other that at the day of iudgement their damnatiō may be the greater if they do not repent As Saint Augustine obserueth As for example Rom. 1. The Israelites did serue the creature for the Creator which is blessed for euer Amen There is guilt of sinne but the Lord did punish this sinne of theirs by causing them to commit an other sinne for he gaue them ouer into a repobat sense to do those abhominations which were not conuenient as it is particularly specified in the text and so they receiued the reward of their errour So likewise speaking of them which were to bee seduced by Antichrist They loued not the truth that they might be saued that was a grieuous sin the Lord punished it with another sin therefore God shall send them strong delusions that they should beleeue lies Micheas saw the Lord sitting vpon a throne the host of heauen stood on his right hand on his left the Lord said Who will seduce Achab that he may go and fall at Ramoth Gilead Then there came forth a spirit and stoode before the Lord and said I will seduce him I will go out and be a lying spirit in the mouth of all his prophets then the Lord saide thou shalt seduce him and thou shalt preuaile Now therefore behold the Lord hath put a lying spirit in the mouth of al those thy prophets and the Lord hath appointed euill against thee Therfore in a word I answer according as it is a doctrine receiued in the schooles Deus est author mali sed mali poenae non mali culpa quatenus est in hominibus culpa est quatenus proficiscitur à Deo paena est culpa non est iustae vindictae deus author est Satan minister God is the authour of euill but of what euill our schoole learning teacheth vs to distinguish of euils one is a sinne the other a punishment God is the cause wee do euill but as wee doo it it is sinne as hee doth cause it it is no sin but a punishment for our sinnes And so as it is a punishment or reuenge God is the authour Sathan is the executor of the same Thomas Aquinas sheweth that in sinne two things must bee considered which are Actio ac actionis vitium res qualitas rei actio quatenus res opus est bona est à Deo proficiscitur quatenus vitiosa est non à

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

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 thē for my poore portiō 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 takē 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