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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	answer_n	doctrine_n	use_v	3,516	5	9.2632	5	false

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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

into the Doctrine of Vniversal Redemption Neither shall I say any thing in answer to those reasons that are ordinarily brought to prove the universality of Redemption and sufficiency of grace given to all Bellarmine himself hath said enough who after he had earnestly laboured to prove a sufficiency of grace given to all because else all men would not be capable of admonitions exhortations and reprehensions or of Gods displeasure for their sins he granteth two Propositions The one is this (z) Sit jam rertia Propositio nulla esset in Deo iniquitas si non solum aliquibus sed etiam omnibus hominibus auxilium sufficiens ad salutem negaret haec certissima est apud omnes qui ex divinis literis peccatum originale noverunt nam cum per peccatum primi hominis nascantur omnes filii irae nihil nobis jure debetur nisi poena Quarta Propositio sive detur sufficiens auxilium omnibus sive tantum aliquibus nos tamen de nullius salute donec in hac vitâ fuerit desperare debemus neque ab ullo subtrahere correptionem exhortationem alia charitatis officia Haec quoque sine controversiâ recipitur ab omnibus nam tametsi nonnulli ita desererentur a Deo omnique auxilio prorsus destituerentur ut nulla ratione converti possint nos tamen qui nescimus qui sunt illi de omnibus benè sperare debemus Apostolum Paulum audire qui jubet ut cum patientia corripiamus cos qui resistunt veritati Bellarm. de gratia lib. arbitr lib. 2. cap. 4. There should be no iniquity in God though he should deny sufficiency of grace not only to some but unto all for saith he seeing by the sin of the first man we are all born the children of wrath nothing is due unto us but punishment The other Proposition is this whether there be a sufficiency of grace or help given to all or only to some we are not to despair of the salvation of any while they are in this life neither are we to withdraw our admonition exhortations or reprehensions For saith he though some be forsaken of God yet we know them not Neither shall I say much in reference to or of the persons engaged in this Controversie I know there are Learned men of both perswasions only I wish That according to the practice of this Judicious Author the Controversie may be so managed that there be no transgression of the law of peace and moderation for as the Church of Lyons speakes in this case (a) Qui non tranquillè pacificè moderatur quod sentir sed statim paratus est ad contentiones dissentiones scandala etiamsi non habeat haereticum sensum certissimè habet haereticum animum Vsher histor Gottes pag. 77. he that doth not quietly and peaceably moderate his judgment but is apt to fall into dissentions and scandals though he have not an heretical sense yet he hath an heretical mind 2. That in the management of this cause there may be no reflexion upon God himself as to say if it be so or so then God is the Author of sin or then God is cruel or not sincere or not wise or not just c. for is not God able to make out his justice wisedome or sincerity though I understand it not Augustin speaks well unto this matter In one Scripture saith he it is said God will have mercy on whom he will have mercy In another Scripture it is said He would have all men to be saved (b) Occurit enim cur pereant ex his aliqui cum omnipotens Deus omnes homines salvos fieri velit in aguitionem veritatis venire deinde cur rursus induret alios misertus aliorum aut quomodo omnes salvos fieri velit homines eum ipse nonnullos ne salventur indurer hoc quantum ad humanam justitiam videtur injustum sed quis ita desipiat vel potius quis ita blasphemet ut dicat de justitia dei lege humanae justitiae disputandum quae profectò si justitiae dei adversatur injusta est ab illo enim qui summe justus est omne quod qualitercunque justum est manare manifestum est Non est ergò de illa majestate divinae sapientiae humanae vanitatis arbitrio disputandum August de praedestinat gratia cap. 2. it may be some will say why then do any perish if God would have all to be saved and why doth he then harden some and shew mercy to others or how doth he will that all should be saved seeing he hardens some that they may not be saved This as to mans justice seemes unjust but who is so mad or rather who doth so blaspheme as to dispute of Gods justice by the rule of humane justice or who will measure Gods wisedome by the wisedome of man We are not to dispute of the Majesty of Divine Wisedome by the vanity of humane wisedome for the wisedome of the flesh is enmity to God 3. That there may be no reflexions upon mens persons that are now living Perit judicium cum res transit in affectum for when it comes to personal reflexion an affection and heat is begotten and when affection prevailes the matter and judgment is lost The Apostle Paul saith But foolish talking and jesting let it not be once named among you as becometh Saints Ephes 5.3 4. The word for jesting is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by Aristotle Aristot Ethic. lib. 4. cap. 3. is used for the vertue of urbanity and facetious deportment but because this facetiousness doth often degenerate into evil he saith the word is used for dicacity and scurrility and so it is forbidden by the Apostle in this Scripture No man is to make himself or others merry with the sins or reproach of another This kind of jesting in Print doth neither commend a mans cause Qui talibus dictis scatent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecis ridicularii latinis talia vero personam graviorem qualis est hominis Christiani non decent Grotius in locum nor become his person especially if he be a Minister of the Gospel Surely Gods cause hath no need of our passions or vanities 4. That there may be no wrong done to the persons that are dead by making them to speak when they are dead what they never thought while they lived or what is contrary to the general scope and sense of their Writings for this if willingly done will be found at the great day to be no better then false witness But if there shall any word or line drop from their pen that may occasion such a Citation let men take the Counsel of the Church of Lyons who farther speaks thus in this case (c) De caeteris verò qui in ipsa infidelitate atque impietate sua perseverantes sunt perituri si de Scripturae sanctae autoritate quod etiam pro

morte suâ omnibus sufficientissimè promeruit vitam aeternam donandam utique omnibus ex pacto Evangelico si crederunt is aliquibus ex peculiari meritorum suorum applicatione promeruit efficacissimè ut crederent c. D. Davenant de morte Christi in sine Quamuis meritum Christi aequaliter se habeat ad omnes quoad sufficientiam non tamen quoad efficaciam quod intelligendum est non tantum ex parte effectus qui in imo sit non in alio sed etiam ex parte voluntatis quâ ipse Christus meruit diverso modo obtulit sua merita pro diversis D. Davenant ibid. Christus omnibus per mortem impetravit reconciliationem remissionem peccatorum Collat. Hag p. 183. Christum omnibus peccatorum remissionem impetrasse n●stra est sententia Ib d. p 172. The Arminian Doctrine of Universal Redemption discla●med Rom. 3.25 26. Iustice and Mercy here meeting together and sweetly imbracing each other But in a more special way say they he dyed for some amongst mankind even Gods Elect people who were given to him by his Father to be his purchased possessions For them he gave himself that he might as our Text hath it actually redeem them frem all Iniquity and purifie them to be a peculiar people unto himself applying to them the merit of that his death making it effectual for their Justification Sanctification and Salvation Or as others express it Christ dyed for all Conditionally meriting for them Salvation upon the condition of their believing but for some viz. his Elect absolutely meriting for them that they should believe Which in effect speaketh the same thing with that which others of our Divines following the Schooles have unwarily yeelded that Christ dyed sufficiently for all but Effectually only for his Elect. Thus have some indeavoured to qualifie this Doctrine But as for others those with whom I have now to deal conceiving that errour which hath intangled some among us not to be spun with so fine a thred they spare not to assert what the followers of Arminius have done before them that Christ dyed alike for all as well for Cain and Iudas as for Peter and Paul and that he purchased and obteined Remission of sins and reconciliation with God as well for the one as the other Man 's own fault in not receiving and believing on him being the only cause why this Reconciliation is not applyed unto all which otherwise as it was alike intended for all so it would be alike effectual unto all This is the Doctrine which is by some and not a few with great zeal held forth at this day as if it were main the basis and principal Pillar of Christian Religion and that which I suppose doth among some other infect this place at this day But as for this Doctrine as upon a due tryal it hath sometime since been sensured and condemned by a Synod Synod Dordrec Anno 1618. as truly venerable as pious and learned as any the world hath seen for some hundreds of years by-past convocated for that purpose I mean that of Dort so we must profess that we cannot assent unto it Which that we may not seem to do without just warrant give me leave as briefly as I may to bring it to the test first examining the grounds whereupon they assert it and then declaring the Reasons why we reject it For the former Arguments for Universal Redemption examined the grounds whereupon those of this perswasion build this their faith they are reducible to two heads Scripture and Reason Begin with the former Scripture 1. From Scripture reduced to 4. heads wherein there are many Texts which they make use of and those some of them such as at the first hearing seem to speak much for them Select we the choycest of them which we may reduce into these four Ranks Such as affirm that Christ dyed for the world the whole world for All men for Every man Examine we them severally and briefly First Arg. 1. Christ given for the world Christ is said to be given for the world So we have it in that Text which is looked upon as the Palmarium the Prime and principal evidence in this cause so much insisted on by all that are Advocates for it viz. Joh. 3.16 God so loved the world that hee gave his only begotten Son c. As also in that other of no less note 2 Cor. 5.19 God was in Christ reconciling the world to himself In which and other Texts of like nature the Doctrine of Vniversal Redemption as they conceive is clearly held forth Ans The word world taken in divers senses Ans For answer whereunto let that word be examined which sounds so loud in the ears of the vulgar world A word diversly used as in common language so in Scripture phrase where we find it 1. Sometimes put for the whole Creation 1. For the whole Creation the whole frame of Heaven and Earth with all the Creatures in them So it properly signifieth The world was made by them Joh. 1.10 that is All things as the third verse hath it 2. Sometimes it is used more restrainedly for the chief Inhabitants of it the world of Reasonable Creatures Angels and Men. 2. The Reasonable world Angels and Men. So we find it 1 Cor. 4.2 where Paul saith of himself and other of his fellow labourers we are made a spectacle to the world that is as the next words expound it to Angels and Men This is the Reasonable world 3. Sometimes in the third place it points at one part of this world the world of mankind universally considered 3. The world of man-kind universally considered even all the Sons and daughters of Adam So the Apostle useth it Rom. 5.12 where he tells us that by one man sin entered into the world And again in the verse following untill the Law sin was in the world meaning that All men were involved in the Sin of their first Parent sinning in him as the 12th verse explains it self 4 The Reproate world 4. Sometimes again in the fourth and fifth place it is put for a part of this world which is divided into two two worlds in one The Elect world the Reprobate world Each called the world So we find the latter and that undeniably in many Texts As Ioh. 7.9 where our Saviour declares that he prayed not for the world So again Ioh. 14.17 where speaking of the Spirit of truth he saith The world could not receive it And again v. 22. where Iudas not Iscariot not the Traitor but another of the Apostles so named puts the Question to his Master Lord saith he how is it that thou wilt manifest thy self to us and not unto the world In which and divers other Texts of like kind we are to understand the unbelieving wicked reprobate world which are the greatest part of the world And if there be a Reprobate there must

can be replyed to it which is worth the Answering As for that Distinction which is commonly made use o● of Impetration and Application Impetration and Application not to be severed that Christ dyed to impetrate and obtein Salvation for all but not intending to apply it to any but to his sheep such as should believe on him I am loath to trouble you with it it being a distinction that finds no footing in Scripture dividing also these two things which are not to be severed For so it is Application doth alwayes follow Impetration All those for whom Christ hath obteined Redemption they shall in due time have the Benefit thereof applyed unto them Christ having also obteined for them that they should believe without which his blood would have been spilt in vain But to pass on Arg. 4. Christ saveth his People from their sins To these adde one or two Texts more which speak the same thing and that somewhat more plainly As that known one Matth. 1.21 where the Angel giving a Reason of imposing the name Jesus upon Christ Thou shalt call his name Iesus saith he speaking to Ioseph for he shall save his people from their sins His people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And who were they why not only the people of the Iewes to whom yet in a special way he was sent and so they might upon that account be called his people as Calvin and some others expound it but all Gods Elect Periphrasis Electorum Piscat Sohol in loc who were given to Christ by his Father These the Apostle calleth Gods people Rom. 11.2 God hath not cast away his people whom he foreknew meaning his Elect among the Iewes whom he loved and chose from everlasting and decreed to save before the foundations of the world were layed How ever the Body of that people was for a time layed aside yet there was a people among them whom God looked upon as his people in a peculiar manner And them he neither had nor would cast off And these elsewhere Christ calleth his people as in that Text forecited Populus hic dicuntur qui facilè Christi populus fieri poteramt ut Oves Joh. 10.16 Grot. Com in loc Act. 18.10 I have much people in this City saith he to Paul Such as not only with a little pains might be made his people as Grotius and other Arminians would blanch that Text as they do also that other about Christs sheep Joh. 10.16 but such as were then his people related to him by the grace of Election given to him by his Father though not as yet brought home to him as they should be by an effectual vocation And thus most genuinely understand we the word there He shall save his people his Elect whose Salvation he intended in giving himself So again in those other Texts Arg. 5. Christs giving himself for his Church where Christs giving himself is appropriated to his Church as we find it Act. 20.28 God purchased the Church with his own blood And Ephes 5.25 Christ loved his Church and gave himself for it Repl. True saith the Arminian he did so but not only for it Repl. But not only for it So they go about to elude this Text as also that other forecited of Christs giving himself for his sheep Ans Ans Ames Coronis de Redempt Cap. 3. Christ loved his Church as Husbands their wives But to this our judicious Ames returns a fitting Answer This is even as if an Adulterer who bestowes his love upon other women as well as upon his wife should return Answer to the Apostles injunction there in the former part of that verse where he requires Husbands to love their wives that he doth not injoyn them to love them onely but so as they may with the like love love others besides them Surely the Reason is alike in both Husbands love your wives as Christ loved his Church and gave himself for it Now Husbands are so to love their wives as not to love any other with the like love And so did Christ love his Church with a peculiar love which he expressed in giving himself for it which he did not for others Repl. Repl. In the Church many Reprobates Why but it is said in the Church there are many Hypocrites and Reprobates Ans Not so in this Church which Christ is said thus to love and to have given himself for Ans Not so in the Church invisible which Christ gave himself for which he did as the next verse hath it that he might sanctifie and cleanse it with the washing of water by the word That he might present it to himself a glorious Church not having spot or wrincle plainly shewing what Church he there spake of viz. the Church invisible which is called his Body whereof he is said to be the Saviour v. 23. of that 5 Eph. Thus we see how Scripture restrains the death of Christ holding it forth as proper and peculiar to some among man-kind viz. to Gods Elect people those whom God his Father had given to him to be redeemed and saved by him his Sheep his People his Church his Body For them Christ gave himself in a peculiar way intending at least the chief benefit of his death only to them For this I presume these alleged Texts to be so clear and convincing as that they may give full satisfaction to any who desire to receive it or are willing to accept it Arg. 6. Christ sanctifying himself for his Elect. To which adde but one more viz. that Ioh. 17.19 where our Saviour plainly declares for whom it was that he Sacrificed himself For their sakes saith he I sanctifie my self For their sakes that is for those whom he had before spoken of through the whole course of the Chapter viz. those whom his Father had given him out of the world v. 6. those for whom he saith he prayed not so for the world v. 9. those who were not of the world v. 14. for their sakes saith he I Sanctifie my self that is I consecrate and offer up my self a holy and unblemished Sacrifice for their Redemption Omnes prorsus auctores quos ego legerim interpretantur pro eis ego me in sacrificium offero nec dubium est qui● id verba significent Maldon Com. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic idem valet quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. ad loc so the Fathers generally all whom the Jesuite Maldonate had met with as himself professeth with one consent do interpret that word there And questionless as he concludes so it must be there understood So as we have there a clear account for whom it was that Christ gave himself Not for all but for his Elect. Thus have we heard what Scripture speaks in this Cause To which in the next place for further conviction subjoyn we some other Arguments or Reasons Arguments from Reason such as by Orthodox Divines are

in praed●cato verbo fit distributio non pro sing●lis generum sed pro generibus singulorum quia de quolibet gene●e statu hominum vult aliquos salvos fieri Greg. Ariminens fol. 165. 1. That no man is predestinated for the good use of free-will which God fore-knew that he should have 2. That no man is predestinated because he was fore-known to continue to the end without let to habitual grace 3. That whomsoever God hath predestinated he hath mercifully and most freely predestinated 4. That no man is reprobated for the ill use of free will which God did foresee he would be guilty of 5. That no man is reprobated because he was foreknown to have finally an impediment of grace whether original or actual And saith he God would not have every particular man to be saved And whereas the Apostle saith God would have all men to be saved John Wicleffe was of the same judgment with John Husse and John Husse saith expresly that Christ is the propitiation for the sins of the whole world in regard of sufficiency but for the Elect onely in regard of efficacy (w) Non tantum pro nostris sed etiam pro totius mundi scil quantum ad sufficientiam sed electis tantum quantum ad efficaciam Explicat Joan Hus in Epist Jean cap. 2. Hussi opera In the 15th and 16th Centuries this truth was maintained and defended by Luther Calvin Beza Peter Martyr Musculus Zanchius Piscator Junius Rollock Perkins Whitaker Fulk Cartwright Pareus Molineus Willet Pemble Prideaux Rivet Ames Twisse the Synod of Dort and many other of great worth for learning and holiness which is so well known that it needs not my proof And thus good Reader by this taste you see how this truth hath one time after another descended upon you as your right and inheritance and will you readily lose or easily part with your Inheritance I shall not use any arguments or reasons to demonstrate this truth that is the work of this Treatise neither shall I endeavor to vindicate all those Scriptures which are brought to prove Vniversal Redemption for that would be the work of another Treatise only whereas it is said in Scripture that Christ died for all or for the world thou mayst be pleased to consider the ground occasion or rise of these expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the times of the Old Testament it was said He that is Christ shall confirm the Covenant for many Dan. 9.27 In the English it is with many but in the Hebrew it is for or unto many In Christs time whilest he lived on earth it was said for many He gave himself a ransom for many If you ask the Merchant himself saith Augustin who those were that he paid the price for De hoc autem precio quare sit susum quid interrogamus alium Redemptor ipse respondeat dicat ipse mercator hic est inquit sanguis meus qui pro multis effundetur in remissionem pecatorum August contra Julian Pelag lib. 3. cap. 3. he will tell you for many Mar. 10.45 For even the Son of man came to give his life a ransom for many not for all but for many So Mat. 26.28 Christ said This is my blood of the new Testament which is shed for many not for all but for many but when Christ was risen from the dead and had sent out his Apostles to preach the Gospel not only to the Jewes but to all Nations or unto every creature and when the Gentiles did receive the Gospel and believe on Christ then the Apostles in their Preaching said God would have all to be saved and that Christ died for all and for the world Why so not because he died for every particular man in the world but for the Gentiles as well as the Jews No sooner therefore did Cornelius a Gentile believe but the Apostle Peter saith of Christ He is the Lord of all Act. 10.36 And Paul speaking both of Jewes and Gentiles Rom. 3.9 saith But now the righteousnesse of God is manifested even the righteousnesse of God which is by the faith of Jesus Christ unto all even upon all them that believe for there is no differenee v. 21 22. So 1 Tim. 2.3 he saith God would have all men to be saved v. 4. And Christ gave himself a ransome for all v. 6. which he plainly speaks in regard of the Gentiles for he saith in the verse whereunto I am ordained a Preacher and an Apostle a Teacher of the Gentiles v. 7. So also 1 John 2. And he is the propitiation for our sins and not for our sins onely but also for the sins of the whole world that is not for ours only who are believing Jewes but also for the sins of the Gentiles the world of the Gentiles Thus Cyril interprets the words because John saith he was by Nation a Jew and lest it should be thought that he taught that Christ was only a Propitiation for the Jewes saying Who is the Propitiation for our sins he addeth (x) Joannes quia natione Judaeus erat ne existimaretur docuisse pro Judaeis tantùm Christum propitiationem esse quando dixit est propitiatio pro peccatis nostris adjecit pro totius etiam mundi peccatis ut etiam Gentes significaret Cyril lib. 11. cap. 19. and for the sins of the whole world that he might signifie the Gentiles And you may observe that when an Epistle is entituled the Epistle General then it is directed to the Jews that were scattered up and down throughout the world So 1 Pet. 1.1 Peter an Apostle to the strangers scattered through Pontus c. And that Epistle is stiled the Catholique or Epistle General So also James 1.1 Now this Epistle of John is entituled the Epistle General and therefore directed or sent to the Jewes scattered throughout the world and therefore the Apostle saith who is the propitiation not for our sins only who are believing Jewes but for the sinnes of the Gentiles or the whole world Herein also our learned Dr. Lightfood will help you with some light for saith he the world was by Jewish (y) Universum terrarum orbis populum distribuunt in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israelitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nationes mundi istam etiam phrasiologiam agnoscit eadē pagina Evangelica Mat. 6.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod Luc. 12.30 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinc vox mundus usitatissimè pro Gentibus Joan 3.16 17. 1 Joan. 2.2 Centur. Chorograph cap. 1. Writers divided into Israel and the Nations of the world which Phrasiology the Evangelists do acknowledge Mat. 6.32 After all these things do the Nations seek which Luke 12.30 is the Nations of the world Hence the word world saith he is most ordinarily used for the Gentiles John 3.16 17. 1 John 2.2 Now because men do not diligently observe or weigh the Ground and Rise of these expressions they are mistaken