Selected quad for the lemma: father_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
father_n ghost_n glory_n son_n 22,021 5 5.9032 4 false
View all documents for the selected quad

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

There are 2 snippets containing the selected quad. | View lemmatised text

viuet The iust man shall liue by his owne faith and the Apostles Creede beginneth Credo I beleeue not Credimus We beleeue And Iob saith of himselfe in particular I knowe that my redeemer liueth that though wormes destroy this bodie yet I shall see God in my flesh The spirit of God beareth witnesse with our spirit that we are the children of God Because sayth Paule yee are sonnes God hath sent the spirit of his sonne into your hearts which crieth Abba father So that euery true Christian may by this doctrine of predestination that Christ died onely for them whom hee hath predestinated before comfort himselfe that hee is one of them which are predestinated forasmuch as he beleeueth the spirit of God which is within him euen that spirit of comfort doth witnesse to his spirit that he is the son of God and therefore assure himselfe of his owne saluation without entring into the secrets of God to iudge of other men whether they shall bee saued or no. As for the ministerie of the Gospell it continueth the same which it was euer from the first institution For though fewe are chosen yet many are called and only God knoweth who are his Therfore the Minister must preach saluation to al Paule must plant Apollo must water and leaue it to God to giue the increase Peter must cast his net into the sea and leaue to God the successe of his labors The Ministers of Gods word must doe as the seruants of the great king whē he made a marriage for his sonne which went out into the high way and inuited all without exception euē euerie one whom they could finde both good and badde and bid them to the wedding As God suffereth the sunne to shine and raine to raine vpon the badde as well as the good with all indifferencie No man knoweth whom God hath called or at what houre hee will call men or whether he will call them or not and therefore we must not refuse to do our indeuour wee must not despaire of any mans conuersion vnto the fayth or perseuerance after his conuersion in the fayth And because God hath two willes one secret and knowne to himselfe alone the other reuealed in the scriptures and imparted to vs in his secrete will hee will haue some to bee saued in his reuealed will hee commaundeth that the Gospel should be preached to all we must not inquire after his secrete will which is knowne onely to himselfe but his reuealed will which is knowne to our selues for that seruant which knoweth his masters will and dooth it not shall bee beaten with many stripes Thus counsailing euerie one that will enter into the consideration of such deepe poynts of diuinitie that they would sapere non altum but ad sobrietatem that they would be wise but with sobrietie and confesse with saint Paule O the deepenesse of the riches both of the wisdome and knowledge of God howe vnsearchable are his iudgements and his waies past finding out For who hath knowne the mind of God or who was his counsayler Wee must not demaunde reason in matters of fayth because fayth goeth beyond reason I conclude with the godly Meditation of saint Augustin Miserum me quo modo sic induruit cor meum vt oculi me● non indesmenter fundant flumina lachrymarum dum seruus sermocinatur cum Domino homo cum Deo creatura cum creatore qui factus est limo ex cum eo qui omnia fecit ex nihilo Wretched man that I am howe is my heart hardened like the Adamant that mine eyes doe not powre out streames of teares to cōsider that the seruant expostulateth with his master man with God the creature with the Creator he which is made of the molde of the earth with him which made al things of nothing To him one inuisible and immortall God the father the sonne and the holy Ghost be all glory and honour for euer and euer Amen FINIS Med. c. 25 Gen. 18. Esay 6. Esay 24. Exod. 33. Iob. 9. Iob. 11. Esay 6. Esa 40. 4. Iere. 1. 9. Ezec. 4. 7. Mat. 5. 34 35. Iohn 4. 24 2. Cor. 3 17. Medit. 12. 24. 2. Cor. 4. Psal 82. Exod. 32. Gal. 4. Rom. 1. Baruch 6. 1. Samu. 12. 1. Reg. 16. Deuter. 7. Deut. 27. Ier. 10. Habac. 2. Deut. 26. Deut. 18. Esay 2. Esay 14. Mich. 5. Psal 115. Gen. 17. Gen. 35. Iohn 14. Ier. 23. 1. Tim. 1. 6 Psal 96. Psal 50. 1. Tim. 1. 1. Cor. 8. Zach. 14. 1. Tim. 1. 1. Tim. 6. Psal 82. Exod. 29. Leuit. 26. 2. Cor. 6. Psal 115. Psal 96. Num. 92. Ex. 20. 17 Liu. 19. 20 Dent. 5. 11. Iam. 5. 12 mat 5. 33. Pars. 2. quaest 89. artic 2. De serm do in mon. Gen. 21. 26. Ruth 3. 1. Reg. 18. Rom. 19. Apo. 10. 6. Gen. 22. 16. Nū 14. 26 Heb. 6. 13. Iohn 12. Rom. 5. 10 Col. 1. 21. Tract in Iohn 100 Iohn 3. 2. Pet. 3. 9. 1. Tim. 2. 4 Ioel. 2. Matth. 11. Psal 145. Gen. 3. Ma. 20. 16 Mat. 7. 13. Luk. 13. 24 Rom. 9. Mat. 1. Exod. 33. Esa 10. 21 22. Rom. 9. 27. Enchirid. ad Laur. cap. 95 97. Mat. 11. 21 1. Tim. 2. Psal 115. 3. Mat. 23. 27. Luke 13. 34. Enchi ad Lau. c. 100 Enchir. c. 100. Iohn 1. 1. Ioh. 5. 16. Luk. 11. 24 Mat. 11. Matt. 26. 27. Psal 19. Ma. 28 29 Mar. 16. 20. Act. 2. 5. 2. Tim. 2. 19. Exod. 20. Pro. 6. 17. Matt. 26. 21. Luk. 22. 48 Act. 2. 22 Act. 4. 25. Psal 2. 1. 2. Hugo de sancto victore dè sacra pars 4. cap. 15. Epist 48. ad Vincen. Enchir. c. 100. Ver. 11 12 13 14 15 16 17 18 19 20 21 22 23. Enchir. c. 98. Ephe. 2. Enchir. cap. 98. Ose 14. 13. 2. Pet. 2. 12. Vers 19. Vers 21. Vers 22. 23. Sam. Huberus Hel uetius Ber nensis pastor Ecclesiae Derendum gensis in Ducatu Witten● bergensi Malac. 1. Gen. 25. Ro. 9. 4. 15 Ver. 7. vnto 13. Vers 12 13. Vers 24. Ose 2. Esay 10. Vers 30. Cap. 10. 2 3 ver 9 12 Cap. 11. vers 2 3 4 5 8 9 10 ab 11. ad 29 30 31 Mal. 1. Vers 23. Gen. 27. 29 2. Sam. 8. Gene. 27. Vers 39. 2. Cor. 3. Biblioth sanc lib. 3. de vtilitate credendi ad Honoratum c. 3 Iohn 13. Psal 41. 9. Act. 1. 54. Psal 69. 25 Heb. 11. 8. Amos. 3. Mat. 6. 13 Rom. 1. 24 26. 28. Enchir. c. 100. Contra Iulian. Pelag. li. 5. cap. 3. 2. Thes 2. 1. Reg. 22. Part. 1. quaest 1. artic 6. Iob. 1. 2. Reg. 20. Mat. 20. Iohn 12 Iohn 20. Matt. 11 Matt. 27. 2 Tim. 2. Iohn 17. Gen. 3. Iohn 16. He● 2. 1. Cors 15. Rom. 5. 19. 1. Tim. 2. 2. Pet. 3. Rom. 8. Rom. 16. 2. Cor. 5. Apoc. 20. Rom. 7. Mat. 7. Heb. 6. 4. 1. Cor. 3. 1. Cor. 8. 11. 2. Pet. 2. 1. 2. Pet. 1. 9. Gal. 5. 4. Iohn 15. Rom. 11. 12. Iohn 10. 1. Ioh. 12. 19 Ier. 10. 1. Cor. 3. Iohn 6. Rom. 7. Iob. 4. 1. Cor. 15. Epist Iud. Ad C●●siph aduer Pelag. c. 4 Habak 2. Iob. 19. Rom. 8. Gal. 4. Rom. 11. Chap. 30.
thing he commaunded an other thing by them to be done We must not inquire after his secret will but wee must follow his written commandement Secondly howsoeuer the wicked do the wil of god yet they do it not to that ende to obey his will but to satisfie their owne desire As Hugo writeth Non sua voluntate diriguntur ad implendam Dei voluntatem sed occulta illiu dispositione They are not moued by their owne will to fulfill the will of God for they meane nothing lesse but by Gods secret inclination wherby hee moueth them so to do they doe his wil not knowing themselues that God hath appointed them to do so And as Augustine sayth Quum pater tradidit filium Dominus corpus suum Iudas dominum cur in hac traditione Dominus est iustus Iudas reus nisi quod in vna re quam fecerunt causa non erat vna ob quam fecerunt When God the father gaue his Sonne and the Sonne gaue his owne bodie and Iudas gaue our Lorde the action beeing one and the same why were God the father and the sonne iust but Iudas guiltie vnlesse because the thing being one which they did the end and intent was not one for which they did it For God gaue his sonne for the redemption of mankinde the sonne gaue himselfe to be our redeemer but Iudas gaue him for thirty peeces of siluer because he was a theefe and loued the purse As in another place saint Augustine speaketh most fitly to this purpose in this maner Quandoque bona voluntate ho●mo vult quod Deus non vult quum tamen dei voluntas sit bona vt si bonus filius velit patrem viuere quem Deus bona voluntate vult mori Et potest fieri vt homo velit id voluntate mala quod Deus vult bona vt si malus filius velit mori patrem velit hoc etiam Deus Tantum interest quid velle homini quid Deo congruat ad quem finem suam quisque referat voluntatem vt approbetur vel improbetur Deus quasdam voluntates suas bonas implet per hominum voluntates malas sicut per Iudaeos maleuolos bona voluntate patris Christus occisus est quod ita bonum fuit vt Matt. 16. quando Petrus id fieri nolebat Satanas ab eo qui occidi venerat diceretur Sometimes the will of man is contrary to the will of God and yet his will is good sometimes againe the will of man concurreth with the will of God and yet the will of God is good the will of man euill As for example A good sonne desireth that his father may liue when the will of God is that hee shall die there the will of man is pleasing to God though the one be contrarie to the other Likewise an euil sonne is willing that his father shal die God willeth the same the will of God and man are the same yet one is iust the other is sinne c. I come to the second conclusion The absolute will of God and his secret decree from all eternitie is the cause why some are ordayned to saluation others to death and destruction and not any foresight of faith or good works in the one or of infidelity neglect or contempt in the other This conclusion is the doctrine of no lesse Doctor in diuinitie then Saint Paule himself most learnedly and profoundly deliuered in the Epistle to the Romans cap. 9. from the 11. to the 23. verse where he writeth in this maner 11 For before the children were borne and when they had done neither good nor euill that the purpose of God might remain according to election not by works but by him that calleth 12 It was said vnto her the elder shall serue the yonger 13 As it is written I haue loued Iacob and hated Esau 14 VVhat shall we say then Is there vnrighteousnesse with God God forbid 15 For he said to Moses I will haue mercie on him on whom I will haue mercie and will haue compassion on him on whō I will haue compassion 16 So then it is not in him that willeth nor in him that runneth but in God that sheweth mercie 17 For the Scripture saith to Pharao for this purpose haue I stirred thee vp that I might shew my power in thee and that my name might be declared through all the earth 18 Therefore he hath mercie on whom he will haue mercie and whom he will hee hardeneth 19 Thou wilt say then vnto me why doth he yet complaine for who hath resisted his will 20 But O man who art thou which pleadest agaynst God shall the thing formed say to him that formed it why hast thou made me thus 21 Hath not the potter power ouer the clay to make of the same lumpe one vessel to honor and another to dishonor 22 VVhat if God would to shew his wrath and to make his power knowen suffer with long patience the vessels of wrath prepared to destruction 23 And that he might declare the riches of his glorie vppon the vessels of mercie which he hath prepared vnto glorie In which words are cōtained three things first the conclusion it selfe Secondly That notwithstanding he loueth some and hateth others before they are borne when they haue done neyther good nor euill yet God in so doing is not cruell or vniust Thirdly Albeit God hardeneth the harts of men to do euill as hee did the heart of Pharao and that according to his owne will and pleasure and it is not in the power of man to auoyd it for who can resist the will of God yet Gods wrath is iustly kindeled agaynst them whome hee hardeneth The conclusion in these wordes For before the Children were borne meaning the two twinnes of Rebecca Esau and Iacob and when they had done neyther good nor euill it was saide to her that is to Rebecca Gen. 25. the elder shall serue the yonger that is Esau shall serue Iacob And because it may bee a question what is meant by these words The elder shall serue the younger hee dooth interprete them by a playner place of Scripture out of Malachy that is God hath loued Iacob and hated Esau The reason why God loued the one and hated the other before they were borne and when they had done neither good nor euill is alleaged in the parenthesis that the purpose or secret decree of god in choosing one refusing the other might remain according to electiō not by works but by him that calleth which is God alone There is plainly set downe the eternall decree of God in choosing some and reiecting others proceeding meerely from himselfe without any respect or regarde of the persons which are elect or reprobate or any thing foreseene in them where hee sayth Not by workes but by him that calleth And here is preuented the aunswere of the Papistes which confesse that Iacob was loued before hee was borne but