Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	beget_v	love_v	only_a	2,697	5	6.4558	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69245	The anatomy of Arminianisme: or The opening of the controuersies lately handled in the Low-Countryes, concerning the doctrine of prouidence, of predestination, of the death of Christ, of nature and grace. By Peter Moulin, pastor of the church at Paris. Carefully translated out of the originall Latine copy; Anatome Arminianismi. English	Du Moulin, Pierre, 1568-1658.	1620 (1620)	STC 7308; ESTC S110983	288,727	496

before the decree of sending his sonne seeing Christ himselfe doth witnesse it Iohn 3.16 God so loued the world that he gaue his onely begotten sonne c. where the loue of the father is manifestly set before the sending of the sonne which is so to be vnderstood as that the sonne is not excluded from the act of election it selfe seeing that he also is one God with the father but this was done by him not as hee is mediator but as he is God VII Neither is any iniury done to Christ if the will of the father concerning the sauing of men be said to goe before the redemption of Christ seeing that this redemption is also after sinne for the disease is before the medicine VIII Nor is any thing detracted from the greatnesse of the price of our redemption if his will who offered the price be said to goe before it IX The very definition of the decree of election doth proue this thing for election is the decree of sauing certaine men by Christ in which definition Christ is laid downe not as the cause of election but as the meanes of the execution of it and as the meritorious cause of saluation X. It is maruailous how much the Arminians insult here For because wee make the loue of God to goe not in time but in order before the mediation of the sonne they so deale with vs as if we taught that God loued vs without Christ and as being considered without faith in Christ which doth differ as much from our opinion as that which doth differ most Be it farre from vs that wee should say that God would euer bestow saluation vpon vs but that together and in the same moment he considered vs in Christ as being to be saued by him Nor was there any cause why we for that thing should be accused of Sicianisme we haue nothing to doe with that Alastor and hellish monster which doth altogether ouerthrow the benefit of Christ But it is one thing to say that the loue of the father doth in order goe before the mediation of the sonne and another thing to say that God loueth vs without the sonne It is one thing to dispose the thoughts of God in order and another thing to separate them and pull them asunder Arminius who in the beginning of his booke against Perkins calleth himselfe a wirty fellow do●h craftily yea wickedly catch at and hunt after points of priority in order to pull asunder those things which cannot be seperated Hee doth therefore as much as if one should say that the thought of creating man was first in order in God before the thought of adorning him with holinesse and righteousnes and would thence inferrre that God would first create man not iust or first to haue considered him as not holy If any man saith that in the decree of God the thought of ouerthrowing of the world was before the thought of ouerthrowing it by fire hee doth not therefore say that God first thought of ouerthrowing it without fire All the purposes of God are eternall although there be a certaine order and dependency betweene them XI That place of Saint Iohn Chap. 3. vexeth Arminius God so loued the world that hee gaue his onely begotten sonne c. where the loue of God is laide downe as the cause by which it came to passe that he gaue the sonne He doth therefore endeauour to delude so direct a place by a witlesse cauell That loue saith he is not that by which he will giue eternall life which appeareth by the very words of Iohn who doth ioyne faith betweene this loue and eternall life The Reader therefore shall obserue that Arminius himselfe doth acknowledge that there is a kinde of loue of God towards men which doth goe before his decree of sending his sonne But hee saith that God by that loue is not willing to giue eternall life What then will hee doe by it For this thing hee ought to shew Will God by that loue leaue men in death Is it possible that God should loue the creature created by him to life but he must needes by the same loue will that it should liue I am ashamed of so weake a subtilty Yea truely in that he sent his sonne by that loue it is sufficiently manifest that by that loue he was willing man should be restored to life But saith he faith commeth betweene that loue and eternall life What then Cannot I will the recouery of him that is sicke although the Phisition come betweene my will and his recouery Surely he maketh those things opposite and contrary which are appolite and ioyned together But I doe not see how he rather fauoureth Socinus who saith that Christ is not the cause of Election then he that saith that Christ is not the cause of the loue whereby God would send Christ into the world and prouide for vs a redeemer Or why there should be a greater offence in making the redemption of Christ to be the medium and meane betweene the loue of God by which hee elected vs and betweene our saluation then if it be made the medium a meane betweene the loue of God by which he will giue Christ for vs and betweene our saluation For on both sides redemption is made the meanes and not the first cause Let vs not therefore enuy God the father this praise that his good pleasure thould be made the fountaine and first originall of our Election XII Obserue moreouer that that Election whereof Arminius will haue Christ to be the foundation is that generall election whereby all men are conditionally elected which seeing wee haue largely consuted Chap. 18. whatsoeuer the Arminians doe bring to proue that Christ is the foundation of election doth vanish away Surely there was no cause why they should so earnestly labour to proue that Christ was the foundation of that election by which Pharaoh and Iudas were elected Of which imaginary election he shall haue the true character and portraiture who hath brought in God speaking thus I decreed to send my sonne to saue all men who shall beleeue but who and how many they shall be I haue not determined onely I will giue to all men sufficient power to beleeue but he shall belecue who will himselfe XIII Arminius doth defend himselfe against so euident a truth by one little word of the Apostle Ephes 1.4 He hath elected vs in Christ But it is one thing to be elected in Christ and another thing to be elected for Christ so that Christ should be the cause why one is elected rather then another The meaning of the Apostle is cleere To elect is nothing else then to appoint to saluation Therfore to elect in Christ is to appoint to saluation to be obtained in or by Christ For whosoeuer God hath decreed to saue he hath giuen them to Christ and hath considered them as ioyned to Christ Hee seeketh a knot in a bulrush who by farre fetched interpretations would darken

which they might gather themselues to the fould of Christ For if they had not beene giuen to Christ vntill they had ioyned themselues to Christ by faith they had giuen themselues to Christ before God had giuen them to Christ XXXI In the meane time it is to be obserued with what fidelity these sectaries doe deale here For they will haue God to haue chosen those that beleeue Neither doe we deny it so that by beleeuers those be vnderstood who are to beleeue by the gift of God and those to whom God hath decreed to giue faith For we say that faith is considered as a thing to be performed and not as a thing present and already performed and when wee speake of Election we say that beleeuers are called not in respect of present condition but of that to come This thing although it be agreeable to reason and to the word of God yet it is reiected by these sectaries as absurd And yet the same men a little after doe vse the same thing and yeeld to our part For they will haue that speech I giue my life for my sheepe to be taken in respect not of the present condition but of the future and that they are called sheepe because they shall gather themselues to the fould of Christ There is no cause therfore why they should so much be moued when we say that beleeuers are elected not in respect of the present or past but of the future condition and by the beholding of that faith by which by the gift of God they are to come to saluation That which pleaseth them when themselues say it ought not to displease them when it is vsed by vs Especially seeing the Scripture doth neuer expresly say that beleeuers are elected but doth cleerely pronounce that Christ died for his sheepe and for the Church XXXII For these causes the holy Scriptures which doth sometimes say that Christ died for all in that sence which I haue said doth oftentimes shorten and restraine that generall speech laying that the blood of Christ was shed for many Matth. 26.28 And that the sonne of man came that he might giue his life a redemption for many And that he was offered once for the sinnes of many Heb. 9.28 XXXIII And if you would fetch the matter from the beginning and from the couenant which God made with Adam you shall finde that this couenant doth belong onely to them alone whose heele the Serpent bruiseth and whom hee hurteth with a light wound and therefore onely to the faithfull and the elect for the rest the serpent infecteth with his poison killeth them with his biting and taketh them away with a deadly wound XXXIV And if Christ by his death obtained reconciliation for Cain Pharaoh Iudas c. It must needs be that Christ redeemed them But he hath not redeemed them because they alway doe and shall remaine captiue Nor is it credible that Christ would pay the price of redemption for them whom he knew were neuer to be freed or that Sathan could take away those soules redeemed by Christ with so great a price XXXV Saint Paul 2 Cor. 5.20 saith That God was in Christ reconciling the world vnto himselfe If by the world are vnderstood all and seuerall men without exception it must be beleeued that not onely reconciliation was obtained for all and seuerall men but also that they are reconciled in act and that Iudas and Pharaoh were sometimes among the friends of God which thing Arminius himselfe doth not dare to say XXXVI Finally if Christ hath obtained reconciliation for all men euen for them who are without the couenant then no man shall be borne without the couenant of Christ and that will be false which Saint Paul saith Ephes 2.3 where speaking of the condition in which we are borne he saith that by nature we are the children of wrath that is borne subiect to the curse For how can any one be borne subiect to the curse if reconciliation is obtained with God for all men without exception CHAP. XXIX The obiections of the Arminians are dissolued by which they endeauour to maintaine and confirme the obtaining of saluation for all men THE Arminians make many obiections against these things but preuaile nothing First they flourish with places of Scripture and then they handle the matter with other reasons I. They bring that place of Saint Iohn Chaper 3. Verse 16. Where God is said to haue so loued the world that he gaue his Sonne which place wee haue already taught doth hurt Arminius and that the sending of the same is in the following words restrained to the beleeuers alone Whence it is manifest that Christ was not sent but to saue them who were to beleeue I might say that the world is here taken for the faithfull alone as Iohn 6.33 and 1 Tim. 3.16 and H●b 2.5 But although we grant that by the world all mankinde are contained in the whole yet it will not thence follow that Christ purchased saluation for all and particular men for the obtaining of the saluation of some men doth abundantly testifie that mankinde is loued by God II And it is worth the labour to know what meaning the Arminians apply to Christ and what according to the Arminians is the sense of these words of Christ God so loued the world that he gaue his onely bego●ten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life According to the doctrine of Arminius this must be the sense of these words God so loued all mankinde with a loue wherewith he hath not willed their saluation that he decreed to send his sonne before he thought of sauing man to purchase for himselfe the power of sauing man and afterward he decreed to giue euery man power of beleeuing if he himselfe would that so he might haue eternall life A monster of Doctrine and a new Gospell III. They assault vs also with the words of Saint Iohn 1 Epist 2. Chap. 2. v. where Christ is said to be the propitiation for the sinnes of the whole world And out of the first Chapter of Saint Iohn where hee is called the Lambe taking away the sins of the world But by these they effect nothing for this is said because in the whole world no mans sinnes are remitted but by Christ In the same sense that 1 Cor. 15.22 Saint Paul saith In Christ all men are made aliue because no man is made aliue but by him So hee that should say that Hypocrates taught all Graecia and Italy the art of Physicke did not say that all and seuerall men of Graecia and Italy learned Physicke of him but that no man learned Physicke but from him For it is manifest that Christ hath not taken away the sinnes of all and seuerall men because very many remaine in sinne and are condemned for their sinnes IV. They doe colourably boast of that place 1 Tim. 2.4 God would haue all men to be saued and come to the

frowardnesse by what meanes it doth blow vp a man while he burst and lift him vp on high that it might throw him downe headlong For one that is filled with Armianisme may say thus God indeede is willing to saue me but he may be disappointed of his will hee may be defrauded of his naturall defires which are farre the best Those whom God will saue by his Antecedent will hee will destroy by his Consequent will Also his election doth rest on the fore-seeing of mans will I were a miserable man if my saluation depended vpon so vnstable a thing The same man will also reason thus God giueth to all men sufficient grace but hee hath not manifested Christ to all men therefore there is some grace sufficient without the knowledge of Christ Also the same man will easily beleeue that God doth mocke men for he hath learned in the schoole of Arminius that God doth seriously desire intend the saluation of all and singular men and yet that neuerthelesse he doth call very many by a meanes that is not congruent that is by a meanes in a time and measure which is not apt nor fit by which meanes whosoeuer is called doth neuer follow God calling But what doe I know whether he calleth by a congruent and agreeable meanes or no Adde also these famous opinions that vnregenerate men doe good workes that they are meeke thirsting after and doing the will of the Father that faith is partly from grace and partly from free-will Nay what that any maintainer of the sect of Arminius shall dare to set lawes to God himselfe and to say that God is bound to giue to all men power of beleeuing And that the iustice of God doth require that he may giue to man that which is his owne and that man himselfe may determine and open his owne heart to receiue the word of God O your fidelity Are these your famous incitations to holinesse of life Doth Arminius traine vp men to piety by these instructions Surely if any one is stirred vp to good workes by these things hee is thereby the more corrupted For God had rather haue sinnes with repentance then righteousnesse with pride God will not stirre vp men to repentance with the losse eyther of our faith or his glory Nor are we onely to doe our endeauour that men be stirred vp to repentance but we must also see that it be done by meanes that are conuenient and not contumelious against God CHAP. XXV Whether Christ be the cause and foundation of Election I. WE say that no man is saued but by and for Christ and that Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and price of our redemption the foundation and meritorious cause of our saluation But we doe not say that he is the cause of election or the cause why of two considered in the corrupted masse one is preferred before another There are not wanting examples of most wicked men to one whereof God so dispensing the Gospell hath beene preached whence it came to passe that he was conuerted and did beleeue but to the other the Gospell hath not beene preached The Scripture doth not say that the death of Christ is the cause of this but doth fetch the cause from the good pleasure of God who hath mercy on whom he will For the loue of the father doth alwaies goe before the mediation of the sonne seeing that the loue of the father to the world was the cause why he sent his sonne Yea truely seeing Christ himselfe as he is man is elected and the head of the elect hee cannot be the foundation and cause of election For as hee is the head of men as he is a man so is he the head of them that are predestinated as he is a man predestinated to so great honour which came to him by the meere grace of God II. Wherefore the Apostle calleth Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our redemption and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the propitiation Coloss 1. Rom. 3. but he doth not say that he is the cause why some men should be elected rather then others III. Reason it selfe doth consent For as the recouery of the sicke-man doth in the intention alwaies goe before the vsing of the Phisitian so it must needes be that in the minde of God the thought of sauing men was not in time but in order before the thought of sending the Sauiour IV. Adde to these that the mediation and redemption of Christ is an action whereby the iustice of God is satisfied which is not signified by the word Election for it is one thing to be a mediator and another thing to be the cause of Election or of the preferring of one before another in the secret counsell of God Whence it is that Christ is the meritorious cause of our saluation but not of our election which is as much as if I should say that Christ is the foundation and cause of the execution of the decree of Election but not the cause of Election it selfe V. It is of no small moment that Christ Iohn 15.13 saith That he layeth downe his life for his friends chap. 10. v. 11. he calleth himselfe the good shepheard that layeth downe his life for his sheepe And if Christ be dead for his friends and for his sheepe it must needs be that when he died for them he did consider them as being already friends and sheepe although many of them were not then called as Christ himselfe doth testifie who in the sixteenth verse of the same chapter doth call those also his sheepe who were not yet conuerted And if Christ dying for vs considered vs as his friends and sheepe it is plaine that before the death of Christ there was already destinction made betweene his friends and enemies betweene the sheep and goates and therefore that the decree of Election was in order before the death of Christ and that the opinion of Arminius is to be hissed out as an opinion subuerting the Gospell whereby hee thinkes that the election had not place when Christ died Certainly he that died for his sheepe died for the elect and not for them who were to be elected after hee was dead By these things it is plaine that by those friends and sheepe for which Christ died are not vnderstood those onely who loue God and follow Christ but all those whom God loueth and whose saluation hee decreed for whom Christ died when they did not yet loue God and when they were enemies to him And therefore they are called enemies Rom. 5.10 because they did not loue God but yet euen then they were highly loued by God and were appointged to saluation in Christ For in a diuers respect they were both friends and enemies sheepe and goates Friends because God loued them enemies because they did not yet loue God VI. Neither is iniurie done to Christ if the loue of the Father and his good pleasure be said to goe in order