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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	eternal_a	life_n	sin_n	2,526	5	4.8115	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27157	An antidote against Arminianisme, or, A plain and brief discourse wherein the state of the question in all the five infamous articles of Arminius is set down, and the orthodox tenets confirmed by cleere scripturall grounds by R.B.K.	R. B. K.	1641 (1641)	Wing B156; ESTC R31267	24,771	136

call wherewith wee are made to believe One other Scripture Our fift argument from Acts 13.48 Acts 13.48 As many as were ordained to life eternall believed Gods Ordination to life eternall goes before faith beliefe is here an effect ascribed to Election as the cause whence it comes To flie this Argument the Arminians follow Socinus to a worse errour then they would eschew they expound ordained to eternall life those who before all faith and calling by their own free wil were fitted and disposed for faith and salvation This is such an high degree of Pelagianisme that the Lutherans and Papists also for the most part do abhor it Second article stated Second Article stated IN the second Article of Redemption they teach that Christ by his death intended the universall Redemption of all men without distinction of Elect and Reprobate that hee by his death did actually impetrate to all the favour and grace of God that the application of the graces impetrated depends alone on the free-will of man some according to their Liberty making use of that purchased gift Others to whom that grace and salvation was alike purchased and intended on Gods part by their own neglect and contempt according to the same liberty of their will rejecting it We teach that Christ did give his life and bloud alone for those who get good by it only for the faithfull even the Elect his own members Absurdities consequent to the Arminian tenet Horrible absurdities follow on the Arminian Tenet some whereof they acknowledge and others are bound on their back by inevitable consequences to wit that the fruit of Christs death depends absolutely upon the contingent assent of mans free will that notwithstanding his death it was possible and very contingent that all men had perished that no soul had bin freed from hell by his bloud that God should never have had any Church at all that now by the vertue of his death true grace is given to all that all Pagans as well under the Law as Gospell who never heard of Scripture are truly reconciled to God by his death that all Infants even of Pagans are saved by Christ who die before the years of discretion That in no man is any original sinne but every one when hee is born is put in the state of innocency that Baptisme is not necessay for no sin is therein remitted because there is none then to be remitted Our first argument that Christ died only for the Elect from Iohn 17.9 But how ever see how our doctrine is grounded on Scripture Iohn 17.9 I pray for them I pray not for the world but for those thou hast given me out of the world for they are thine Christ had no intention to give his life for them for whom hee avows hee would not pray at that same time when hee was going to die shall he give his life for those for whom hee would not open his mouth to pray for his own only for his Fathers proper ones who are given over and recommended to him for these only and not the World hee avows hee does then pray Another Ephes 5.24 Our second argument from Ephes 5.24 Christ is the head of the Church and a Saviour of the body Christ also hath loved his Church and gave himself for it that he might sanctifie and cleanse it and present it to himselfe a glorious Church Christ here gives himselfe to death not for all but for the Church only he is a Saviour only of the body of these whom hee loves as his spouse whom he sanctifies and presents to God one day glorious without spot such are not the world of the damned A third Scripture Our third argument from John 10.14 Iohn 10.14 I am the good shepheard and know the sheep and am knowne of mine and lay downe my life for my sheep for whom hath Christ laid downe his life Only for his sheep for those that are his for those that know him as their shepheard of whom he taketh notice as of his sheep but for the Goates of the world whom he knows not over whom hee never bare rule who never were in his fold hee layes not downe his life Our fourth from Ioh. 15.13 A fourth Scripture Iohn 15.23 Greater love than this hath no man that a man should lay downe his life for his friend Christ lays downe his life for his friends not for those who live and die strangers enemies to him for whom hee dies to them hee shews the highest degree of love but to numbers of the Reprobates hee never sends his Word much lesse his saving grace how then have they the fruit of his greatest affection even to die for them See also that of the 53 of Isaiah Our fift argument from Esay 53. c. By his stripes are we healed and that of the Apostle He was made sin for us that wee might be made the righteousnesse of God in him those for whom Christ was slain are healed by his stripes are made righteous and absolved from sin by his bloud which hee as their pledge shed for them It is the justice of God that for whose sin he hath received an infinite satisfaction To these should not be imputed their sins for a second satisfaction in their own eternall torments but so it is that numbers of people are never freed from their sin never healed but perish The Arminian objection answered Against all this their prime Objection in these Scriptures wherein Christ is said to have died for all the Answer is easie that no man can deny but divers Scriptures which are conceived in universall terms must bee expounded with restrictions for example Christ is all in all when I am risen I will draw all men to mee I will poure my spirit on all flesh they shall be all taught of God will any man have these universall Scriptures absolute and illimited So doth Augustine answer and beat off the Pelagians when they press these Scriptures of Christs dying for all every one his words I passe for the time when the Semipelagians rested not content with his Answers to them he replyes de Correp Gratia c. 14. in these words well worthy the reciting Omnes homines omne hominum genus intelligimus per quascunque differentias distributum Reges privatos nobiles ignobiles sublimes humiles doctos indoctos integri corporis debiles ingeniosos tardicordes fatuos divites pauperes mediocres mares foeminas infantes pueros adolescentes Juvenes seniores senes in linguis omnibus in moribus omnibus in artibus omnibus in professionibus omnibus in voluntatum conscientiarum innumerabili varietate constitutos si quid aliud differentiarum est in hominibus By all men we understand all kindes of men divided by whatsoever distinctions Kings or private persons noble or ignoble high or low learned or unlearned whole or sick wise simple foolish rich poore indifferent men women

and Socinus under the pretext of Liberty to run licentiously into Heresies condemned in the first Oecumenick Councels On the contrary a British Arminian with the Ancients will abhor the Extravagancies of Vorstius and Socinus yet their heart is hot and inflamed after the abominations of Rome God who put Confusion in Babel hath divided Satans Kingdome against it selfe else this subtill Devill might have indangered the safety of the whole Reformed Church But while in Holland the horn of Arminianism is now brokē out in his front long and great and in England the horne of Popery wee trust these two long black ugly hornes shall make that evill spirit both here and there so well knowne that hee shall not be able to doe so much harme any where as once was feared from him however the great Hammer that brake the necke of the beast over Sea was that Nationall Synod and the mayn hope we have to get it mastered here at this time is by the hand of our God in this present Assembly The five Arminian Arcicles For the story I will say no more but come to the Doctrines The multitude of their singularities was reduced at their own desire both in the Conference at Hage and Synod of Dort to five Articles or rather foure for Grace and Freewill are commonly disputed together The first Article concerns Predestination The state of the question in the first Article the next the Death of Christ the third and fourth Grace and Free-will the fifth Perseverance wee may adde Justification as a sixth whereon both these over Sea and their followers among us run as mad as on any of the former Concerning Election the first and chiefe part of Predestination they teach that it is posterior to Faith Works and Perseverance Arminius at the beginning made faith alone previous to Election but long since his followers and our men also joyne works yea perseverance to the end in faith and works as if God first did foresee by his eternal Prescience some men of their own Free-will assenting to his Cal in time believing and going on to the end in faith and good works and after this foresight did passe his Decree of Election to glory upon these men clothed with the named qualities But wee teach that Faith Works and Perseverance are posterior to Election that this is the cause root fountain whence all grace in us does flow that our Election hath no Antecedent cause condition or good quality on our part but flows meerly from Gods good pleasure and mercy looking upon us lying in our bloud corrupted with originall sin and in that case choosing us of his free mercy to be members of his Son to whō hee will give grace and glory though others as good and nothing worse then wee are permitted to lie still in the masse of corruption for the glory of his mercy to us and justice towards them without any ground of gloriation to the one or complaint to the other as if any wrong were done them when they are past by Our first argument for absolute election is from Eph. 1.3 This our Doctrine of Election it is cleer from Scripture 1. see Ephes 1.3 Blessed be God who hath blessed us with all spirituall blessings in Christ according as hee hath chosen us in him that we should be holy and blamelesse before him in love having predestinated us to the adoption of children according to the good pleasure of his will Here wee are chosen to be holy and blamelesse not because wee were holy therefore we were chosen Holinesse is made posteriour to our Election Now Faith Perseverance Charity and such graces are all parts of holinesse are all fruits of the holy Spirit Here also all spirituall blessings for which God is to bee praised flows from this originall Election is the rule according to which God distributes these graces Adoption also is made a fruit of Election yea the only reason of this Election is made Gods good pleasure By this place of Scripture Augustine beat downe the Pelagians who taught an Election of foreseene works a Praedest c. 8. Praesciebat ergo ait Pelagianus qui futuri erant sancti immaculati per liberum voluntatis arbitrium ideo eos ante mundi Constituti●nem elegit quia tales futuros praescivit God foresaw saith the Pelagian who should be holy unblameable by their own freewill and therefore hee did elect them before the foundation of the World because hee foresaw they would be such What answers hee to this Arminian Objection in the mouth of the Pelagians b Intucamur Apostoli verba atque videamus utrum propterea nos elegit quia sancti futuri eramus an ut essemus benedictus inquit Deus c non quia futuri eramus sed ut essemus nempe c●●tum est nempe manifestum est ideo quippe tales eramus futuri quia elegit ipse praedestinans ut per gratiam ejus ta●tu● essemus cernitis proculdubio cernitis quanta manifestatione Apostolici eloquii defendatur haec gratia contra quam merita extollunt humana tanquam homo aliquid det Deo retribuatur ci Let us behold the Apostles words and see whether therefore hee did elect us because wee were to be holy or that wee might be such Blessed says the Apostle be God who has chosen us not because wee were to be such but that we might bee such Why the matter is certain it is manifest for we were to be such because God predestinating did choose us that wee by his grace might become such you see doubtlesse you see with what evidence of Apostolike utterance this grace is defended against which humanc merits extols it selfe as if man did give any thing to God and it were rendred to him So does the Father convince the Pelagians from these same words hee also closes the mouthes of the Semipelagians who taught that albeit works and holinesse was not prior to Election yet Faith or at least some beginnings of faith behoved on our part to go before to these thus he speaks c De dono Perseverantiae cap. 7. Audiant ipsi in hoc test●men●o praed●stinati secundi●●ropositum ejus q●i universa eperatur ips● ut incipiamus cred●re operatu● qui universa operatur nec fides ipsa praecedit non enim quia credimus sed ut credamus elegit nos Let even these heare in this passage predestinated according to his purpose who works all things hee that works all things works also that wee begin to believe neither doth faith it selfe goe before his worke for he has chosen us that wee might believe not because we did believe Against both the whole and half Pelagians so he concludes triumphantly d Contra istam veritatis tam claram tubam quis homo sobriae vigilantisque fidei voces ullas admittat humanas Our second argument from Rom. 11.5 Against so cleare a trumpet of Truth what person