Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	die_v	live_v	sin_n	11,389	5	5.6072	4	false

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

is asserted as done 4 In the last vers Heb. 10.39 the Apostle speaking of believers as he doth also in Heb. 10.26 29. saith we are not they which withdraw our selves Whereby he plainly signifieth that the believers of whom he wrote in Heb. 10.29 had not or did not withdraw themselves or make apostasie wherefore the apostacy in treading Christs bloud under foot mentioned Heb. 10.29 is not asserted or affirmed as a thing indeed done by believers but as a supposition as if in case a believer should do such a thing then he should perish or be sorely punished So much for answer to this Text Heb. 10.29 2. PET. 2.1 There shall be false teachers among you c. denying the Lord that bought them and bring on themselves swift damnation Here say they S. Peter affirms that some men bought by the bloud of Christ shall be false teachers bring in damnable Heresies deny the Lord Christ and shall bring on themselves damnation whence they argue as before that Christ bought or died for those that perish and are damned and consequently for all men for we say Christ died for those that perish not but are saved and they prove by this Text that Christ died for those that do perish and are damned so if Christ died for those that perish and for those that perish not then he died for all men of this see their Acta Synodalia de morte Christi pag. 346. Answer 1 It cannot be proved by this Text that Christ bought those that did perish and are damned for the Text doth not expresly say or intimate that these false teachers did ever after live and die in impenitency for be it so that they taught false Doctrine brought in damnable Heresies and denied the Lord Christ Jesus yet they might repent of all these sins before they died and so be eternally saved Paul when he was a Saul was a blasphemer a persecutor and an oppressor and yet he was upon his rePentance received to mercy 1. Tim. 1.13 16. and he thought he was bound to do many contrary things against the name of Jesus Christ Act. 26.9 10 11. whereby he denied the Lord that bought him and yet he was not damned But perhaps they will urge the last words of the Text that they shall bring on themselves swift damnation To which I answer that from these words it cannot be proved that they were damned for these words must be understood with an exception unless they repent as Mat. 3.10 every tree that bringeth not forth good fruit is hewn down and cast into the fire that is unless they repent Revel 21.8 But the fearfull and the unbelieving c. shall have their part in the lake which burneth with fire and brimstone that is if they repent not but go on still in their sins till death so they shall bring on themselves swift damnation unless they repent and this is my first answer 2 Whereas Arminians understand by the word Lord in the Text the Lord Christ Jesus and by the word bought in the Text the redemption from sin and eternal wrath by the bloud of Christ I deny both these senses of the words and shall shew that they may be well and safely taken in other senses which will nothing further their cause First for the word Lord it may be understood of God the Father or of God in general for the clearing up of this note that in the new Testament the word whereby Christ is noted usually is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Lord but in this Text of Peter we have an other word which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and translated Lord and being an other word and not usual to note Christ it is likely enough to be of an other sense we find this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Lord and usually applied to God the Father or to God in general or to earthly and fleshly Lords and Masters not unto Christ as Mediator as in these Texts Luke 2.29 Act. 4.24 2. Tim. 2.21 Jude 4. 1. Tim. 6.1 2. Tit. 2.9 1. Pet. 2.18 wherefore since this word is usually speaking of God understood of God the Father why may it not be so understood also in this their Text 2. Pet. 2.1 and since it is seldom or rather never understood of Christ as Redeemer why should it be so understood in this Text 2. Pet. 2.1 Secondly for the word bought this may be understood of Gods buying and redeeming his people from their bondage in Egypt or from some other slavery servitude and bondage to their enemies of which you may read in Deut. 9.26 2. Sam. 7.23 Psal 10.7.2 3. Jer. 15.21 Mich. 4.10 Jer. 31.10 11. And then the words of S. Peter may be understood as an agravation of the sin of those false teachers for that they should bring into the Church such damnable Heresies as whereby they should deny even the Lord their God who bought and redeemed them from servitude and slavery unto their oppressing enemies in the flesh And the rather this sense may stand because it so well suites with the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord the which is taken for God the Father but seldom or rather never for Christ the Redeemer and this is my second answer 3 As touching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated bought them it may be rendered taught them it may be translated taught see Crispine and Scapula who say that the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath besides an other signification this for one it signifieth an oration or sermon the Verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to preach or teach yea the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely to buy but also to consult and to give counsel wherefore the Text may be thus translated Denying the Lord that taught them or gave them counsel Now this makes nothing for proof that the Lord bought them or redeemed them and this is my third Answer 4 If for all this they will press the Text and understand it of the Lord Christ and that he hath bought and redeemed wicked persons and unbelievers 2. Pet. 2.1 they may as well say also that God justified the world of wicked men and unbelievers 2. Cor. 5.19 and that God justifieth the ungodly as ungodly Rom. 4.5 which is contrary to Prov. 17.15 and so much for answer to this their Text 2. Pet. 2.1 ROM 5.6 For when we were yet without strength in due time Christ died for the ungodly Lo here say they is it not said expresly that Christ died for the ungodly If therefore Christ died as well for the ungodly as for the godly then Christ died for all men for good and bad Answer There is another Text of like kind 1. Pet. 3.18 Christ hath once suffered the Just for the unjust c. Wherefore one Answer shall serve to both True it is that Christ died for the ungodly and for the unjust and had he not died for such

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

it had been wo to all godly persons for as Paul saith of the godly and believing Corinthians that there was a time when they were ungodly and unjust as idolaters adulterers drunkards and extortioners c. 1. Cor. 6.9 10 11. so may I say there was a time before our conversion when we were ungodly and unjust if therefore Christ had not died for ungodly and unjust persons no godly man now living could possibly be saved Wherefore we must distinguish of ungodly persons thus There are some ungodly persons who are become believing and penitent godly persons and for these ungodly persons Christ died as the Text saith and of such the Text speaketh as is plain Rom. 5.6 8 10. but there are other ungodly persons who persist still even unto death in their ungodliness refusing to repent and believe now I denie that Christ died for these or that the Text is to be understood of these These are dogs and swine wherefore Christ the pearl is not to be given to these Matth. 7.6 Christ would not vouchsafe to pray for these John 17.9 and therefore he would not die for them and this is my Answer to this Text. Thus I have made answer to all the Texts of Scripture which seem to have any weight in them for the Arminian cause they have also some arguments as two or three but the one of them onely deserves an answer so passing by the other I shall here propound it and make answer to it you shall find it in their Acta Synodalia pag. 337. de Morte Christi ARGUMENT Whosoever are bound to believe in Christ Jesus for them Christ died But all men are bound to believe in Christ Jesus Therefore for all men Christ died As for the Major they prove it by this reason because if it be not true some men as those for whom Christ died not are bound to believe a lye or a falshood which is very absurd The Minor they prove by this Text John 3.19 36. Answer I denie their Major for it is not true that Christ died for all those men who are bound to believe in him that is to believe in him that he is the Son of God and Saviour of the world which is the right object of faith And as for the reason whereby they labour to prove their Major it is unsound for it leans upon an unsound though common description of justifying faith for they describe it thus Faith in Christ is a certain full or plerophorie perswation of the mind whereby we embrace Christ with this confidence that he died not onely for others but also for us or for me and my sins in particular This description however common yet is it unsound for it cannot be proved in Scripture for I no where find in the Scripture that the object of faith is to believe that Christ died for us or for thee and me in particular as they suppose in their Argument this I deny and they must prove it if they can and when they can The object of justifying and saving faith is to believe that Christ is the Son of God the Messias the Saviour of the world and the like and this is the current of the Scriptures every where in particular see John 20.31 These things are written that ye might believe that Jesus is that Christ the Son of God and that in or so believing ye might have life c. All men may be bound to believe this and yet not bound to believe a lye or those for whom Christ died not may be bound to believe all this and yet not be bound to believe a lye or a falshood Now that the Scriptures do every where make this the object of faith that Christ is the Son of God the Messias the Saviour of the world and the like beside the Text alleadged John 20.31 See also these Texts Matth. 16.16 the object of S. Peters faith whereof he made confession unto and before Christ was this Thou art Christ the Son of the living God Acts 8.37 The object of the Eunuch's faith was the same I believe that Jesus Christ is the Son of God Acts 9.20 the sum of Pauls preaching to beget saving faith in men was this That Christ was that Son of God Acts 2.36 the sum of Peters sermon as touching Faith whereby he converted three thousand souls unto the faith was this That he whom they had crucified God had made him both Lord and Christ 1. John 5.5 who is he that overcometh the world but he who believeth that Jesus is that Son of God So you see the victorious faith is to believe that Christ is the Son of God Acts 17.3 4. Paul preached that Christ died and rose again and that this is Jesus Christ And by this sermon of Christ he won many to the faith as you may see in the fourth verse Acts 18.5 here you have another sermon of Pauls that Jesus was the Christ and this is the object of faith John 1.29 34. S. Johns sermon was this Behold the Lamb of God which taketh away the sins of the world c. and This is that Son of God John 1.49 50. Nathanaels confession of faith was this Thou art that Son of God John 4.7 25 29 39 42. The faith of the woman of Samaria and of other the Samaritanes was this that Jesus was the Messias and the Christ and that Jesus was that Christ the Saviour of the world John 11.27 the faith of Martha was that Christ was the Son of God Thus you see that according to the current of the Scriptures the object of faith is To believe that Christ is the Son of God the Saviour with the like now all men may be bound to believe these things of Christ and yet not be bound to believe a lye or those for whom Christ died not may be bound to believe these things of Christ and yet are not bound to believe a falshood nor hence will it follow that Christ died for them that are bound to believe this But I no where read that Christ required or that the Apostles preached for such a particular applicatorie faith as this That Christ is mine or that Christ died for our sins or that Christ died for thee or for me in particular I confess I read of Thomas his faith Iohn 20.28 saying Thou art my Lord and my God And of Pauls faith Gal. 2.20 saying Who hath loved me and given himself for me These indeed were acts of the two Apostles faith but I no where read that Christ required of every man this faith as necessary to salvation nor do I read that the Apostles or any one of them did preach this faith to the people when in their sermons they preached to beget men unto the faith wherefore I judge 1. That this kind of faith is proper unto Apostles and unto Christians of the highest form in the school of Christ and not common to every weak Christian for how then should they be saved since