Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	love_n	love_v	shed_v	3,733	5	10.1521	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29082	A confutation of the Dutch-Arminian tenent of universal redemption with relation in special unto certain sectaries in England : by name, the Morians or Revelators, with others tracing them, who hold that Christ died for all men, good and bad / by Theoph. Brabourne.	Brabourne, Theophilus, b. 1590.	1651 (1651)	Wing B4089; ESTC R37451	38,222	107

to hear of it and so this limitation of fitness is frivolous Furthermore those whom Christ died for those he loved infinitely and unspeakably John 3.16 and 15.13 now if it be true as Arminians say that Christ died for all men then he infinitely and unspeakably loved all men even those who abused the general call the light of nature albeit he foresaw they would live and die in in the abuse of it and was his love so hot and strong to those men as to pass by this abuse when he shed his hearts bloud for them and was it become so cold and weak to them afterward as to stick at it and not pass it by when he thought of causing a sermon of his death to be preached to them whereby they might be the better for his death was Christs love so hot as to require no fitness in them when he died for them and was it become so cold afterward as to stick at these mens unfitness to hear a sermon of his death surely if nothing in these men could hinder Christ to die for them then nothing in them can hinder a sermon of Christ to be preached to them if there needed no qualification in them to render them fit for Christ to die for them then there needs no qualification in them to fit them to hear a sermon of Christ unless you suppose more virtue or dignitie to be in a sermon of Christ than is in the bloud of Christ so you see this limitation of fitness is vain 3 To say Christ died for all men and then to add this unto it That they shall not have the Gospel which is a necessary means of obtaining the end of Christs death preached unto them unless they be fit for it or untill they be fitted to receive it is a very absurd addition and limitation as you have seen so it is also as absurd to say God or Christ is prepared and in a readiness to have the Gospel preached so soon as men be fitted for it for there be thousands of Indians and others who live and die in the abuse of the law and light of nature and so are never fit for the Gospel and who never heard the Gospel now can it be truly said that God or Christ hath prepared himself to use and apply means unto such as never will be capable of the means and unto such as he well knows and fore-sees will never be capable of it did ever any wise man prepare himself to do any thing the which he fore-sees shall never be done and yet such a preparation Arminians do ascribe unto the wise God Will a Physitian prepare himself to give phisick to a dead man or to one whom he knows will never be fit to take it Moreover If this fitness be pre-required then thus I reason God not onely fore-sees that many will never be fit for the Gospel but also is resolved in himself that the Gospel shall never be preached to them because he fore-sees they shall and will live and die unfitted now can it be said that God is prepared to do that thing which he is resolved in himself shall never be done you may as well say God is prepared to save the reprobate angels and devils Thus you see there is cause enough for me to reject this limitation and addition to my Major wherefore my Argument must stand as I framed it without this their addition and then it is strong and good to prove that Christ died not for all men and it is unanswerable their answer being confuted So far of my third Argument ARGUM. IV. If God the Son died for the sins of all men then God the Father will justifie the persons and pardon the sins of all men But God the Father will not justifie the persons and pardon the sins of all men for if he should then all men should be saved Mark 16.16 Luke 13.3 Revel 21.8 Therefore God the Son did not die for the sins of all men As for my Major thus I prove it 1 Arminians say that by the word world John 3.16 we are to understand all men in the world now if God the Father so exceedingly loved all men as to give his onely begotten Son to die for them John 3.16 then he can do no less than justifie the persons and pardon the sins of all men because 1. He loved all men and he gave his Son for none other end but for all men to obtain justification and pardon of sin now surely God will not loose his love nor fail of his end nor waste and spill in vain the bloud of his onely Son all which he should do if he should not justifie all men after he had given his Son for them and to justifie them If it be in his power will any wise man loose his love be frustrated of his end and spend all his labour and cost in vain 2 Christ is the Lamb of God that taketh away the sins of the world John 1.29 now if Christ hath taken away by his death the sins of the world that is as Arminians say of all men then God the Father cannot retain their sins those mens sins which are removed or taken away cannot be unpardoned or remain upon them wherefore if Christ died for all men and hath taken away the sins of all men then surely God the Father hath or will justifie and pardon the sins of all men or else Christ that Lamb hath not taken away their sins 3 If God the Father gave Christ his Son to die and pacifie his wrath for the sins of all men John 3.16 then God the Father cannot but accept of his sons death it being according to his own will and being his own gift and if he accepts of it then his wrath must needs be pacified for the sins of all men and so he cannot denie to justifie all men and pardon their sins 4 God the Father in giving his Son and God the Son in giving himself both aimed at one and the same end namely justification and pardon of sin and both aimed at the same persons for obtaining this end or else God the Father and God the Son were not both of one mind but of diverse or contrary minds wherefore if God the Son died to obtain pardon of sins for all men then God the Father will vouchsafe pardon of sins to all men 5 If God should not justifie all those men for whom Christ died he should be unjust for Christ gave himself to death as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for all men as Arminians say 1. Tim. 2.6 a ransom is the full price for the redemption of a prisoner or captive now when a king takes a ransom for a thousand captives if he deliver not them all and every one he is unjust so God the Father having taken and received at the hands of Christ a full price and ransom for the sins of all men as Arminians say he should be unjust if

Arminians doctrine be true that Christ died for all men then a minister may say to the vilest impenitent person were he a Judas or worse Christ died for thee And by the way I wonder that Independents can hold forth Christ to all men in a Sermon saying Come whore-master drunkard c. Christ died for thee and yet refuse to give the Lords supper to scandalous persons saying to them Christ died for thee 2. Our Saviour would not have holy things given to dogs nor pearls to swine Matth. 7.6 now wicked and impenitent persons appearing incorrigible are dogs and swine Christ whether given in the word or in the sacrament is an holy thing and a pearl wherefore a minister may not give Christ to an incorrigible wicked man saying Christ died for thee 3. S. Paul preached the word concerning Christs death at Antioch Acts 13.14 16 27 38. where being a mixt multitude of sheep and goats of wheat and tares he directs his speech unto the sheep and wheat not unto the goats and tares for he spake as he said To those that fear God Acts 13.16 26. and so soon as some of his Auditours appeared to be goats and tares and such as feared not God he turned away from them and carried away the Gospel unto the Gentiles refusing to preach the word of Christ unto them Acts 13.45 46. and see Acts 19.9 whereby you see S. Paul a minister of Christ would not deliver the word concerning Christs death unto wicked men and such as feared not God It may be objected that S. Paul saith It was necessarie that this word should first be preached unto them that is unto those goats and tares the obstinate Jews Acts 13.46 and so Paul preached of Christs death as well to wicked men as to the godly Hereunto I answer 1. As the Husband-man bestoweth the same pains upon the tares as upon the wheat before the tares appear to him to be tares so the Apostle might preach Christ to the wicked as well as to the godly they being together in a mixt assembly before the wicked appeared to him to be wicked but yet as the husband-man takes pains for the wheats sake and not for the tares sake so Paul might preach Christ for the godly's sake and not for the wicked's sake and it is evident in the Text to be so for Paul directs his speech unto the godly in the Assembly to those that feared God Acts 13.16.26 excluding the wicked for when in an Assembly there are both godly and wicked if the minister directs his speech to the godly he excludes the wicked or if he directs an use to the wicked he excludes the godly 2. So soon as these tares the obstinate Jews appeared to Paul to be tares as you see he refused to preach Christ unto them Acts 13.45 46. and for the same cause had he known them at the first to be tares and if he could have separated them from the assembly of the godly he would not have preached Christ unto them at the first True it is Paul saith It was necessarie that the Word should be preached vnto them for it could not be avoided being they were mixed with the godly and did not at first appear to be tares it was therefore necessarie for Paul to preach unto them with the godly at the first though he intended not his doctrine to be for them Thus I have proved my Assumption and so the conclusion follows thus Therefore Christ did not give or deliver himself to death for all men or Christ died not for all men So much for my first Argument ARGUM. II. If Christ would not pray for all men then Christ would not die for all men The reason thereof is this If Christ would not do the lesser for all men then he would not do the greater for all men If Christ would not offer to God the calves of his lips for all men then he would not offer to God the sacrifice of his pretious bodie and bloud for all men If Christ would not bestow so much love upon all men as to pray for them then would he not bestow so much love upon all men as to die and to shed his heart bloud for them In a word If Christ would exclude some men from his prayers surely he meant to exclude them from his bitter death and passion So much for my proposition But Christ would not pray for all men For proof hereof see John 17.8 9. where believers are distinguished from the world that is from the world of unbelievers and for these men who then did believe Christ prayed saying I pray for them vers 9. and Christ prayed also for those men who should afterwards to the worlds end believe in him vers 20. but for the world that is for the world of unbelievers Christ would not vouchsafe so much as to pray to God for them saying I pray not for the world vers 9. So much for proof of my Assumption and so my Conclusion follows Therefore Christ would not die for all men And by consequence Christ did not die for all men for look what Christ would not do that he did not do unless we should imagine that Christ his will and his actions were contrary one to the other or that he did do that which he did not first will to do Arminians in their Acta Synodalia de Morte Christi pag. 319. do answer to my Assumption and to my Text brought to prove it thus Christ saith not that he would not pray for the world that is that he would never afterwards pray for them but thus he saith that he doth not pray for the world that is that he doth not for that present time pray for them or that he doth not in this particular prayer John 17.9 pray for them Hereunto I thus reply 1. Though I shall prove by and by that there is more in Christs words than Arminians do grant yet this which they do grant is sufficient to make good my argument for this is in the Text and they grant it that Christ said He did not pray for the world that is at that time and in that particular prayer he did not pray for them from which it doth undeniably follow that as he did not then pray for them so he would not then pray for them or it was his will at that time and in that prayer not to pray for them but to exclude them from his prayer and from the benefit thereof This I thus make good A wise mans actions and words do flow from his understanding and his will and his words and deeds are regulated and governed by his will so as what he doth or speaketh the same he first willed and what he refuseth to do or to speak the same he willeth or willeth not to do or speak I say being a mans actions and words are regulated by his will both in his speech and in his silence refusing to speak whensoever he is