Selected quad for the lemma: act_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
act_n	believe_v	faith_n	justification_n	5,240	5	9.4416	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77501	Gospel-marrow, the great God giving himself for the sons of men: or, The sacred mystery of redemption by Jesus Christ, with two of the ends thereof, justification & sanctification. Doctrinally opened and practically applied. Wherein (among many other useful and profitable truths) the unhappy controversie of the times about the extent of Christs death is modestly and plainly discussed and determined for the satisfaction of those who are willing to receive it. To which is added three links of a golden chain. As it was lately held forth to the Church of God at Great Yarmouth. / By John Brinsley, minister of the Gospel there.	Brinsley, John, 1600-1665.	1659 (1659)	Wing B4715; Thomason E1852_1; ESTC R209806	253,046	425

what they do Luk. 23.24 Amongst whom there were some that belonged to the Election of grace and so received the benefit of that prayer being soon after converted to the Faith as the Story tells us Act. 2.37 Here is a fourth Argument taken from Christs Intercession which doth not alike extend to all no more doth his death To which adde a fifth If Christ dyed for all alike Argn. 5. Christ not loving all alike with his greatest love then must he love all alike love all with his greatest love For such was that love which he shewed in thus giving himself So he himself looked upon it Greater love hath no man than this that one lay down his life for his friends so he tells his Disciples whom he calleth his friends Joh. 15.13 A higher expression of love there cannot be than this for one to dye for another This was that which we find those two Pythagoreans Damon and Pytheas so much cryed up for among the Heathens that the one was so willing to yeeld himself an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surety for the other to dye for him in case he returned not So then if Christ thus became a surety for all dying alike for them then must he bear and express a like love to all As much to Iudas as to Peter as much to the damned in Hell as to the Saints in Heaven An Argument which whatever Evasions are sought out for to elude it will never be answered Repl. As for that which by way of Reply is told us that Christs bestowing of Salvation is an act of greater love than his meriting of it Christs bestowing of Salvation not an act of greater love than his meriting it As it is directly contrary to what our Saviour himself there affirmed and to the truth it self there being greater love shewn in suffering much for the obteining of a thing for one than in conferring it upon him afterwards So it maketh nothing to the purpose intended in as much as these two cannot be severed the meriting and bestowing of Salvation Meriting and conferring not to be severed Those for whom Christ hath obteined it by his death he will actually estate them in it If when we were enemies we were reconciled unto God by the death of his Son much more being reconciled we shall be saved by his life Rom. 5.10 Repl. Neither will that distinction which is here made use of ought avail viz. of an Antecedent and Consequent love Christs Antecedent and Consequent love a love wherewith Christ loveth men before they believe and after The former of which is said to be alike unto all but not so the latter in as much as still that Antecedent love as they call it that love which Christ shewed unto his people in dying for them and so purchasing Salvation for them is the greatest act of love Christs dying for his people the greatest act of love So the Apostle looked upon it Rom. 5.8 9. where comparing these two together that love which goeth before Iustification with that which followeth after maketh the former of these the greater God commendeth his love towards us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that his love his transcendent and surpassing love in that while we were yet sinners Christ dyed for us Much more then being justified by his blood we shall be saved from wrath through him This was the highest demonstration of love that ever God shewed to the Sons of men in giving his Son to dye for them and so of Christ in thus giving himself for them Neither are these two distinct kinds of love in Christ Christs Antecedent and Consequent love the same Love to be willing to save before and after faith But they are onely two effects and issues of one and the same love which as I said manifests it self more in the former of these which is also the ground of the latter So as still the Argument holdeth firm If Christ dyed alike for all then did he bear and express alike love to all which how derogatory it is to that love which he bare to his Elect I shall God willing shew you afterward To this adde but one more If Christ dyed alike for all then why is not this alike made known to all Arg. 6. Christ not made known to all but to a few that they might take notice of what is done for them Without which the blood of Christ may seem to be spilt in vain as to these who never heard of him who are hereby made altogether uncapable of receiving any benefit from him in as much as they are not capable of believing on him How shall they believe on him of whom they have not heard Rom. 10. But this is a secret made known but to a few So it was before the coming of Christ A mystery that was hidden from ages and generations as the Apostle saith of it Col. 1.26 A mystery which from the beginning of the world was hid in God as elsewhere he hath it Eph. 3.19 A secret hid in Gods own breast and bosome made known but to a few And so it is still in a great measure since the coming of Christ there being many parts of the world yea the greatest part of it which scarse ever heard of the name of Iesus which that it is done by a divine providence so disposing of it is a thing not to be questioned Now if Christ dyed alike for all and so merited Salvation alike for all why then is this kept secret from so many If Reconciliation and Salvation were alike purchased by him for all men why is not this declared and published that all those who will to speak in their language might take the benefit of it Why is this grace of God hidden from so many to whom it belongeth as well as others and without the knowledge of which there is no possibility of their Salvation Repl. To this it is replyed This grace is not alike held forth to all because many shew themselves unworthy of it Repli Some shew themselves unworthy That is the Reason which Paul giveth of with-drawing the Gospel from the Iewes Act. 13.46 Seeing ye put it from you and judge your selves unworthy of everlasting life loe we turn to the Gentiles And upon the like ground it may be with-held from some of the Gentiles Ans Vnworthy Ans Such are all when Christ is first offered to them Alass who is not so when this Grace first meeteth with him should not Christ be made known but to such as are worthy he must never be made known to any Surely when the Gospel was transplanted from the Iewes to the Gentiles it was not because they were in themselves more worthy Oftimes so it is that the Gospel is preached and Christ made known to those that are most unworthy Repl. Repl. The Apostles to enquire who were worthy But doth not the Commission which our Saviour gave unto his Disciples when

he sent them forth to preach run thus Into whatsoever City or Town ye shall enter enquire who in it is worthy and there abide Matth. 10.11 And again v. 13. If the house be worthy let your peace come upon it Ans Ans Yet to preach the Gospel ro others also True such they were to enquire for there taking up their lodging where they had hopes of a curteous reception and kind entertainment for their persons and Doctrine which finding they were to abide with them preaching the Gospel of peace unto them Yet not so but that they were to preach it unto others also The Lord sending his Prophet Exekiel to the people of the Iewes he tells him aforehand what ones he should find them Ezek. 2.3 Son of man I send thee to the Children of Israel to a rebellious Nation And v. 4. They are impudent Children and stif-hearted I do send thee unto them and thou shalt say unto them Thus saith the Lord God And they whether they will hear or whether they will forbear for they are a rebellious house yet shall they know that there hath been a Prophet among them And such did the Apostles also find that people when they were sent by their Master to preach the Gospel unto them yet they were sent to them And being so sent they were not to decline that service It was necessary saith Paul that the word of God should first have been spoken to you Act. 13.46 necessary in regard of Christs Command So then it is not the worthiness or unworthiness of a people that is the sole cause why the Gospel is preached unto some and not to others Sometimes yea oftimes where sin aboundeth grace superaboundeth Rom. 5.20 There must then be some higher cause which putteth this difference betwixt Nation and Nation And what shall that be Surely where God hath a people that do belong unto his Election of grace he will reveal and make known his Son to them some way or other Paul must continue preaching the Gospel at Corinth because the Lord had much people in that City Act. 18.10 And were it only mens own unworthiness that hinders the making known of Christ unto them and of that reconciliation which was obteined for them by him the same unworthiness should much more have hindered the obteining of that Reconciliation If it now hinder Christs making known himself to them it should much more have hindered his giving himself for them But I shall proceed no further You now see the sum of what is and may be said Pro and Con for and against this doctrine of Vniversal Redemption Which if you shall but rightly consider duly weighing the Arguments on both sides I shall not doubt of the success Which that it may be answerable to my desire give me leave to propound one Question unto you which I shall desire you seriously to consider before you give any entertainment to this Doctrine viz. Quest What is to be got by it Quest What to be got by receiving the Doctrine of Universal Redemption This do all wise traders before they bargain for any Commodity they first propound to themselves what they shall gain by it And this do you before you receive this new Doctrine see what you shall get by it what spiritual advantage is to be made of it more than of the Doctrine formerly received Repl. O yes will some say very much Here is a ground of Comfort for poor sinners Repl. A ground of Comfort for poor sinners which is not to be found in any other way For if Christ did not dye alike for all and every one how shall any be assured that he dyed for them and that they shall receive any benefit from him Yea what do they know but that coming unto him they may find the like intertainment from him that some of those who take acquaintance of him at the last day are said to meet with whom he dismisseth with a Nescio vos Depart from me I never knew you Matth. 7.23 Even so may he say unto them coming to lay claim to the merit of his Death Depart from me I never knew you never knew you for mine never intended you any benefit by my death So as it is but in vain for them to look after that which they have no right unto This is the great and plausible Argument which is most taking with honest and simple hearts Ans Ans The promise full to them that believe But to this let the Answer be returned in one word Only Believe So doing now the promise is full God so loved the world that he gave his only begotten Son that whosoever believeth on him shall not perish but have everlasting life Repl. Yea but it will be said how can a poor sinner do this how can he believe on Christ unless first he believe that he dyed for him Repl. How shall a man believe on Christ unless he first believe that he dyed for him which he cannot do upon any good ground unless he first intertain this Doctrine and believe that Christ dyed for all Ans Ans To believe on Christ the direct and first Act of Faith So it is looked upon indeed and that not only by Arminians who take this for one of the best shafts in their Quiver but also by some other more moderate spirits who thus conceive of it that a man must first believe that Christ is his Saviour and that he gave himself for him dyed for him before he can believe on him resting upon him for Salvation But herein upon a more narrow search into it we shall find them unwarily mistaken As will soon appear if we do but look upon these two Acts of Faith in their right order The one of which viz. to believe on Christ to take hold of him as a Saviour is the Direct Act the other to believe that he dyed for me and that he hath obteined reconciliation for me the Reflex act an act of Assucame arising from the soules reflecting and looking back upon its own act of believing Which if rightly considered will be of great use and importance as for the clearing of this scruple so for the quieting of doubting souls who by their believing on Christ may be assured of this that he dyed for them and that the merit of his death doth belong unto them This I shall God willing speak to somewhat more fully hereafter Where I shall shew you that there is more true solid comfort to be found in the other the old way than in this For the present only take notice that you cannot assign any spiritual advantage that is to be made of this Doctrine and consequently cannot give any good Reason why you should give intertainment to it Quest Quest The Doctrine of Universal Redemption how disadvantageous Which seeing you cannot do cannot tell me what you may gain by it let me in the second place briefly on the other hand shew

not to take vengeance for their sins past but to correct and instruct them for the future Obj. Obj. Death being the punishment of sin stil remaineth But how is it then that death which is the proper punishment of original sin still remaineth alike to all A. Ans The quality altered by Christ To this it is Answered as to the former True it is Death at the first came in by sin and in it self it is a punishment of sin but not so to those that are in Christ to true believers To them it is Medicinalis non poenalis not properly penal but Medicinal Death remaines but the sting is pulled out which is sin Even as it is with sin it self that remains in the Regenerate as to the being of it whilest the guilt and power are taken away So it is with Death That remaines as to the power of it Gods Saints being subject to it as well as others but the poyson the bitterness is taken away To them it is no longer a punishment of sin from which all which Christ hath Redeemed them 2. That man is bound to make satisfaction for himself 2. Again If Christ hath Redeemed his people from all Iniquities how is it that they tell us that they are yet bound to make satisfaction for themselves Redeeming and delivering themselves from Temporal yea from Eternal punishment by their own doings or sufferings by their good works prayer fasting alms-deeds by inflicting corporal punishments upon themselves or undergoing what Penances are injoyned them by the Priest Which what is it still but to derogate from this work of Redemption as if Christ had done it but by halves He satisfied for some sins and left us to satisfie for others and so in part to be our own Redeemers to Redeem our selves from our Iniquities Obj. But how is it then that Daniel giveth this Counsel to King Nebuchadnezzar Dan. 4.27 Dan. 4.27 explained Peccata tua Eleemosynis redime U. L. Redeem thy sins by righteousnesse and thine iniquities by shewing mercy to the poor A. So indeed the vulgar Latin as also Montanus and other their Expositors read that Text but Tremellius whom our own Translations therein follow renders it more properly Abrumpe Break off thy sins That is the proper signification of the word Parach Rupit abrac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pit c. which we find so used and rendered Gen. 27.40 where Isaac speaking to his son Esau tells him When thou shalt have the dominion thou shalt break the yoke from off thy neck Vparacta franges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 franges jugum saith Montanus Excutias solvas saith the vulgar Latin thou shalt break off shake off And thus Daniel there adviseth that cruel Tyrant that he should break off his former sinnes of Tyranny and Oppression by betaking himself to the practice of Righteousnesse and Mercy Which doing with an upright heart he might thereby hope to divert those judgments of God which hung over his head Divert them though not by way of merit no It is not one good work or yet many being all but Duties that can make satisfaction to the Justice of God for the least sin But by a way of a gracious Remuneration God being free in rewarding what ever services are done to his name 3. That one may satisfie for the sins of another One may bear the burden and discharge the debt of another c. And it was a ridiculous heresie of Wickleffe to deny the same Rhem. Annotat. 〈◊〉 1 Col. 24. Yet again in the third place If Christ have redeemed his people from all Iniquity how is it then that they affirm that one may satisfie for the sins of another So the Rhemists in express terms lay it down in their Annotation upon Col. 1.24 Censuring it for a ridiculous heresie in Wickleff that he denyed it But what is this again but to make others sharers with Christ in this great work of Redemption As if he had not given himself to this end to redeem his people from all iniquities As for us know we no other Redeemer but him As for Man not being able to Redeem himself how shall he redeem another A thing which we may hear the Psalmist in express terms disclaiming Psal 49.7 No man can redeem his Brother nor give unto God a ransome for him Not redeemed him from Temporal death much less from Eternal But I shall not any longer detain you in the refutation of these Errors which having been so fully discovered by many hands already I hope there is no fear of any infection from them A word in the third place for those whom at present you are in more danger of Arminians 2. Arminians who teach a universal Redemption Whose Doctrine is as you have heard that Christ dyed and dyed alike for all earnestly contending for an Vniversal Redemption Vniversal Redemption This in a good sense we readily grant viz. in that which the Text holdeth forth that Christ gave himself to Redeem his people from all iniquity But not so in their sense that he dyed alike for all impetrating and obtaining the like benefits for all Which if so then must all be Redeemed from all iniquity All not redeemed from all iniquity not onely from Original sin which they look upon as wholly discharged by the death of Christ so as none are condemned for it but from all Actual sins Commissions Omissions And if so how is it then that they are not all made partakers of this benefit to have their sins actually pardoned and persons reconciled unto God A. To this I know they will readily Answer The Cause of this is onely the want of faith Ans Want of faith the cause of this because men do not beleeve on Christ who dyed for them This is it that renders his death ineffectual unto them Repl. But to this we rejoyn Is this Infidelity of theirs an Iniquity Repl. Infidelity an Iniquity or no Surely this they will not deny And if so how is it that they are not redeemed by Christ from it both from the Guilt and Power of it Both these did Christ merit as you have heard for all those for whom he gave himself Giving himself to this end that he might redeem them from all iniquity not onely from sin against the Law but sins against the Gospel Christs people redeemed from sins against the Gospel as well as against the Law Christ meriting faith for his people In particular from this of Vnbelief from which Christ hath merited and obtained that those for whom he gave himself should be freed having among other things merited faith for them and that not onely a power to beleeve that so they may beleeve if they will as they would have it but also the Habit and Act of faith that they shall beleeve To you it is given on the behalf of Christ not onely to beleeve an him but also to suffer for his