Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	apostle_n	faith_n	work_n	3,971	5	6.0202	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

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

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