Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	concern_v	zeal_n	zealous_a	32	3	8.9367	5	false

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

maintaining of it as that they have not spared to expose themselves to the greatest of hazards Sir Henry Slingsby Dr. Hewet beheaded on Tower-Hill June 8. 1658. even to the losing of their lives in the service Of which kind this week last past furnisheth us with two sad examples in this Nation Now shall men be so zealous for men and shall not Christians be as zealous for their God Who as he is able to protect and bear them out in whatever they do for him so he will not be wanting in recompencing of them Neither of which men are sure of from whomsoever else they engage and undertake for 4. And like use make we of the zeal which we see or hear of in evil workers as viz. 1. In Satan who ceaseth not to compass the earth as himself declares it Iob 1.7 The Question being put to him by God Satan whence comest thou he presently returns Answer which he doth once and again Cap. 2.2 From compassing the earth to and fro or as our new Translation hath it from going to and fro in the earth and from walking up and down in it Such is his zeal to do mischief that he is continually ranging to and fro seeking opportunities and advantages Like a roaring Lion walking about seeking whom he may devour as St. Peter expresseth it 1 Pet. 5.8 So greedy is he of his prey zealous to do mischief 2. And the like zeal we may see in his Instruments 2. His Instruments Seducers With what zeal do they serve this their Lord and Master False Teachers subtle seducers how zealous are they in propagating and spreading of their pernicious errors They compass sea and land to make proselytes as our Saviour sayes of the Scribes and Pharisees Mat. 23.15 And thus Saint Paul speaking of false Teachers which opposed him and his Doctrine he tells his Galathians that they zealously affected them Gal. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were very zealous in seeking to gain them and bring them over to their way And as Seducers so Persecutors Persecutor● How zealous shall we find them in persecuting the truth and the sincere professors of it Concerning zeal persecuting the Church saith Paul of himself before his conversion in that Text forecited Phil. 3.6 A Persecutor he then was and that a zealous one Breathing out threatnings and slaughters against the Disciples of the Lord as it is said of him Acts 9 1. So vehement was the heat of his inraged heart against Christ and his followers that he discovered it both in his words by his menacing and threatning language and also in his actions taking upon him the office of an Apparitor and procuring a Commission from the High Priests that if he found any of that way professed Christians whether they were Men or Women he might bring thē bound to Ierusalem as it there followeth in the next verse v. 2. So zealous then was he against Christ and against all that professed the name of Christ And what he was then against them the like were others afterwards against him some combining and banding themselves against him So we read of those Iewes Act. 23.12 They banded together and bound themselves under a curse saying that they would neither eat nor drink till they had killed Paul Such was their zeal against the way which he then held forth And may we not see the like among those of the Romish Religion who spare not to prosecute whoever they are that dissent from them with fire and faggot Witnesse the Marian Persecution in this Nation in the last Age which spared neither Sex nor Age. So zealous are the Devils Instruments in serving of him in doing of his work 3. His servants false worshippers 3. And like Zeal shall we find in his Servants Idolaters and false worshippers how zealous shall we find them in their way So were the Ephesians for their Diana whom we may hear crying out for two houres together Great is Diana of the Ephesians Acts 19.34 And so are the Papists at this day for their Superstitious and Idolatrous worship And so are profane persons Profane Persons who willingly make themselves slaves to their lusts serving divers lusts and pleasures as the Apostle hath it in the Chapter after the Text Tit. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addicti Mancipati Addicted Mancipated inslaved to them which they are in a spontaneous and voluntary way selling themselves to work evil as it is said of Ahab 1 King 21.20 giving over themselves to the committing of sin and that with greedinesse as the Apostle speaketh of the Gentiles Eph. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an unsatiable desire or as it were striving how they may do most evil Thus are wicked men in doing of wicked works they are zealous resolved in their way so bent upon their will in it that nothing shall take them off or turn them aside Ye are of your father the Devil and the lusts of your father ye will do saith our Saviour to those malicious Iewes Iohn 8.44 Being of the like temper and disposition with the Devil and resembling him as the Child doth the Father his lusts they would do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quicquid collibitum est as Grotius explaines it whatever he pleased So forward are wicked and ungodly men in serving of sin and Satan in doing of wicked works which they do in a zealous way Their feet run to evil as the Wiseman saith of them Prov. 1.16 And are all these so zealous in evil works O then how zealous should we be in good works What shall the servants of Satan be more zealous in serving their Master than we in serving ours Let all these serve as Incentives to our zeal to stir and blow up this heavenly fire in our souls 4. And whilest we make this use of their zeal 4. The zeal of wicked men against zeal in for evil works make we the like also of their zeal against good works and against the Actors of them Wicked men they cannot endure those that are zealous of good works they are a mote in their eye they are ready to speak evil of them to revile them and upbraid them with this their zeal But let this be so far from quenching or yet cooling hereof that let it rather be an Incentive to it Like as the wind is to the fire or water to the Smiths forge which make it burn and flame so much the more such use make we of the scornes and obloquies which men of the world cast upon the zealous profession and practice of Godliness Let this make us so much the more zealous Such use did David make of that jeer which scoffing Michal put upon him for his zeal which he shewed in bringing the Ark of God into its place when she saw him dancing before the Lord with all his might which the Text tells us he did 2 Sam. 6.14 This she maketh a jeer of upon her next

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 London Printed by S. Griffin for Richard Tomlins and are to be sold at the Sign of the Suu and Bible near Pye-Corner 1659. To the Redeemed of the Lord in the Town of Great Yarmouth Grace and Peace Dearly Beloved WHat the great Doctor of the Gentiles declared to his Corinthians 1 Cor. 2.2 that he determined not to know any thing among them save Jesus Christ and him crucified let me in like manner freely profess unto you that in the course of my Ministery it hath been my chief design to hold forth the Lord Jesus desiring and endeavouring according to my weak abilities that he might be in my Preaching evidently set forth before your eyes and even crucified among you as that Apostle speakes to his Galathians Gal. 3.1 looking upon no Doctrine so proper and profitable for me to Preach and you to hear as the Doctrine of that Gospel whereof as he also saith of himself I am * Eph. 3.7 Col. 1.23 made a Minister And upon this ground it is that I have purposely singled out divers choise portions of Scripture of some whereof I have given an account to the world to insist upon among you which have presented you with this subject Among which I know none that have done it more fully than this which is here now set before you A Text wherin as the Title prefixed maketh promise of you shall meet with Marrow even that Marrow wherewith the Lord promiseth to Feast his people Isa 25.6 Gospel-Marrow there being here much in a little divers precious truths of great soul concernment held forth unto you as viz. Your Redemption Justification Sanctification with your peculiar Relation to Jesus Christ and requisite Qualification viz. Zeal for good works All which having lately handled in the audience of some of you I do now here present unto you all wishing unto you what David upon another account promised to himself Psal 63.5 that your soules may be herewith satisfied as with marrow and fatness And hereof I shall not doubt if so be there be no prejudice upon your spirits to hinder the swallowing and digesting of some of them As in particular that touching the Extent of Christs death which is here asserted and contended for not to be so large as Arminius and his followers have of late represented it Concerning which what is here said let me desire you seriously to weigh consider This if you shal do I shal not doubt but you shal find that which will serve so to ballast your spirits as that they shall not be over-set with that Wind of Doctrine which hath already prevailed too much against some unstable soules among you So I am bold to call that so much by too many applauded Doctrine of Universal Redemption a Wind which however at the first breathing it may seem like the West-wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Favonius â favendo quod ejus favore terra germinat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Favonius pleasing and profitable and at present may make a great noise yet upon a due trial it will be found to be no wayes advantagious in carrying you on to your desired Port no wayes conducing to your comfort here or happiness hereafter For the proof whereof I shall refer you to what the Treatise will acquaint you with Which leaving in your hands I commit it and you to the blessing of the Great God and our Saviour Jesus Christ in whom I am Yarmouth M. 6. D. 1. Your servant JOHN BRINSLEY To the Reader Good Reader ALthough this Treatise needeth none of my commendations yet having read so much of it as concerneth the Doctrine of Vniversal and particular Redemption I cannot but say to thee Surge lege arise and read The Reverend and learned Author hath therein with much clearness and perspicuity a gift wherewith God hath blessed him above many delivered the truth unto thee And it is no other than that good old Gospel-truth which hath been owned and maintained in all Ages more especially in some I shall not instance in the times before Augustine because the Controversie was not then started though the truth was acknowledged In the 4th Century Augustine vigorously contended for it and for those Truths that accompany it against the Semi-Pelagians Pelagius held that none are condemned meerly for the sin of Adam in eating the forbidden fruit because he did not in that sin stand in the room of all men and ergo that all men did not fall in him but have free-will naturally unto good but the Semi-Pelagians seeing this errour did grant (a) Haec enim ipsorum definitio professio est omnem quidem hominem Adamo peccante peccasse neminem per opera sua sed per Dei gratiam regeneratione salvari Prosp Epist ad August de reliquiis Pelag. caeterum ad nullum opus vel incipiendum nedum proficiendum quenquam sibi sufficere posse consentiunt Hilar. Augustino de eâdem materia that all men sinned in Adam and that without grace a man naturally is unable to begin or perfect any good work Yet they held (b) Qui autem credituri sunt quive in eâ fide quae deinceps per dei gratiam sit juvanda mansuri sunt prescisse ante mundi constitutinem Deum eos predestinasse in regnum suum Prosper ibid. that 1. God doth predestinate men to salvation upon foresight of their believing 2. That (c) Ad hoc salutis donum omnes homines universaliter sive per naturalem sive per scriptam legem sive per Evangelicam praedicationem vocari ut qui voluerint fiant filii dei ideo plurimi non renovantur quod nec renovari velle habeant praenoscantur Prosper ibid. it is in the power of man to resist and turn aside the converting grace of God 3. That (d) Nec cuiquam talem dari perseverantiam a qua non permittitur praevaricari sed a qua possit sua voluntate deficere infirmari caeterum quicquidlibet donatum sit praedestinatis id posse amittere retinere propria voluntate contendunt Hilar. ibid. the Saints may fall from Grace and not persevere to the end 4. That (e) Haec enim ipsorum definitio ac professio est universis hominibus propitiationem quae est in Sacramento sanguinis Christi

2. To which might be added 2 That others may be left without excuse this is done also for the sake of others that they who believe not may be left without excuse If I had not come and spoken unto them saith our Saviour concerning the Jewes they had not had sin comparatively their sin had not been such as now it is or they might have excused themselves by their ignorance but now they have no cloak no excuse for their sin Joh. 15.22 Christ coming and Preaching of the Gospel among them and so tendering himself to them rendered them inexcusable And so doth the Preaching of the Gospel and the offering of Christ to those that reject him will not believe on him it leaves them without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any pretence or excuse renders them inexcusable And upon this account again is the Gospel preached unto all So as it cannot be inferred from this universal offer that Christ dyed for all Ans 2. Unbelievers refusing the offer of grace justly condemned For the latter how can this stand with the Justice of God that they should be condemned for not believing on Christ for whom he did not dye We Answer Yes in as much as they do resist the Holy-Gbost putting the word from them and so judge themselves unworthy of everlasting life as the Apostles Peter and Paul charge it upon the Jewes Act. 7.51 and 13.46 refusing that Salvation which is offered and tendered to them Which they do not upon any such account because Christ dyed not for them which is a thing that they are no wayes privy to no more than others for whom he did dye And upon this ground viz. their refusing to accept of what is offered to them they fall under a just condemnation Repli They cannot receive this offer Repl. Why but they cannot receive this offer though tendred unto them So saith our Saviour himself concerning the Spirit of truth whom he promised to send The world cannot receive him saith he Ioh. 14.17 And even the like may be said concerning himself though he be tendered in the preaching of the Gospel yet the Reprobate world cannot receive him cannot of themselves believe on him Faith being the Gift of God Ans 1. This impotency is from man himself Ans 1. Suppose it that they cannot of themselves do what is required from them yet whence is that impotency and inability Not from God but from themselves who in Adam lost that ability which God had once given and is not now bound to restore unto them being lost Secondly 2. Unbelievers wilfully obstinate Here is not only a simple impotency but a wilful obstinacy Not only Negative but also Positive Infidelity As of themselves they cannot so they will not receive Christ and believe on him And for this voluntary refusing of him being offered and tendered unto them they are justly condemned Repl. Repl. This Grace belongeth not unto all Yea but still this Grace doth not belong unto all And therefore why should any be condemned for refusing that which doth not belong to them Ans Answ Gods secret will no plea for those who obey not his Revealed True did they know that this Grace belonged not to them and that Christ did not in his own and his Fathers intention dye for them now indeed this might plead some excuse for their non-acceptance of this offer But this as I said is to them a secret And therefore can be no warrant for what herein they do who are to attend only to the revealed will of God Secret things belong unto the Lord but those things which are revealed belong unto us and to our Children Deut. 29.29 So it is the Gospel holdeth forth Christ unto them wherein God commandeth them to believe on him promising life to all who obey that command Now they voluntarily rejecting that offer refusing to obey that command they justly fall under the Censure of Eternal Condemnation Arg. 3. In receiving the Sacramēt all are told that Christ died for them To these adde one Argument more a trivial one If Christ did not give himself and that alike for all how is it that in administring of the Sacrament of the Lords Supper it is told all those that receive it that Christ dyed for them that his Body was broken for them his Blood was shed for them Ans This is spoken according to the Judgement of Charity To this it is soon answered Thus the Ministers of Christ according to their Masters direction speak looking upon those to whom they hold forth that Ordinance as Believers which they all ought to be to whom that Sacrament is dispensed And so looking upon them they reach forth unto them this Seal of the Covenant to assure them of their interest in the death of Christ that the merit thereof doth appertain unto them To proceed no futher Ye now see what can be said for and on the behalf of this plausible Doctrine of Vniversal Redemption by the Patrons and defenders of it Which finding insufficient to maintain it Arguments against Universal Redemption Come we now in the second place briefly to see what may be said against it Where I shall proceed in the very same Method First Arguing from Scripture then from Reason Begin with the former From Scripture Scripture Where we shall frequently meet with some restrictions limiting and restraining the death of Christ as intended in a peculiar way for some among man-kind The death of Christ restrained to some amongst man-kind So are we to understand those Texts forenamed where it is said of Christ that he bare the sins of many Is 53.12 Heb. 9.28 that he gave himself a ransome for many Matth. 20.28 Not Universally and Indifferently for all but for some among all Even his Elect people who being simply considered are not a few but Many So much may be demonstrated from some other Texts which do clearly and convincingly hold forth this truth that God the Father in giving his Son and Christ in giving himself had a peculiar eye upon a select company whom God having set his love a peculiar love upon chosen out of the world gave unto his Son to be Redeemed Iustified Sanctified Saved by him For this begin with the Text we have now in hand Arg. 1. From the Text. Those for whom Christ gave himself he Justifies and Sanctifies which plainly sets forth to us the Ends of Christs death for what he dyed and consequently for whom he dyed He gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people Mark it This was Christs design in giving himself that he might Redeem Iustifie and Sanctifie those for whom he gave himself that Redeeming and delivering them from the guilt and power of sin he might purifie unto himself a peculiar people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people exempt and separate from the rest of the