Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	john_n	love_v	true_a	4,911	5	5.7716	4	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

so silent as that he refuseth to speak it is manifest that it is his will to be silent and to refuse to speak wherefore when Christ said I pray not or I do not now in this prayer pray for the world hereby it is evident that at that time his will was not to pray for them but that his will was against it or his will was against praying for them at that time because he willed silence at this time and refused to pray for them in this prayer When a father having ten sons saith I give unto my nine elder sons an hundred pounds apeece but is silent saying nothing of his tenth or youngest son suppose it will not hence follow that the fathers mind and will was to denie him and to refuse to give him an hundred pounds yet it is otherwise in this case for when the father saith I give an hundred pounds apeece to my nine elder sons but as for my tenth and youngest son who is a wicked man a riotous and prodigal son I give him nothing here it is manifest that the fathers will was to exclude the youngest son and to be unwilling at that time that he should have an hundred pounds so our Saviour having many good and godly followers of him who were believers saith I pray for them John 17.9 and for all them John 17.20 but as for the world that is for impenitent and unbelieving men I pray not for them John 17.9 here it is clear that as he did not then pray for them so he would not at that time pray for them for he voluntarily excluded them from his prayer when he prayed for others Such negative speeches as this in John 17.9 are voluntary denials refusals or exclusions not onely signifying a thing not done but also a will not to do it as you may see John 8.11 50. and 13.18 Gal. 2.2 Thus it is proved that as Christ did not in that prayer pray for the world so it was not his will but against his will then to pray for them now hence it followeth That if at any time Christ did voluntarily refuse to pray for any men then he would not die for them or then he would refuse to die for them and so you see that from what Arminians do grant my argument is made good but I shall further prove more to be in Christs words than what they grant and thus I prove it 2. As Christ did not pray for the world and also as is proved Christ would not at that time and in that prayer pray for them so it is gatherable from the Text and context that Christ would never afterwards pray for them the which Arminians deny and this I here prove Christ his prayer though uttered and made then yet the virtue and extent of it lasted after or unto the death of that present world of impenitent wicked men for as Christs prayer once made for the godly extends it self for their good unto their death John 17.9 11 15 21 24. so Christs exclusion of that wicked world from the benefit of his prayer once must be an exclusion of them for ever after unless it could be shown that after Christs prayer that wicked world converted and believed which cannot be shown Now if this wicked world were ever after the same why should Christ alter his mind towards them why should he pray for them afterwards more than he did before and I can but marvel that Arminians should grant that once Christ did not pray for that world and yet suppose that afterwards he did pray for them and yet have no ground for this supposed thing 2 The ground and reason of Christ his prayer will clear it up that as he did not for the present pray for the world so he would not for the future pray for them or so he would never after pray for them The reason why Christ prayed for believers was because they believed in him John 17.8 9 20. and because they were Gods people for they are thine John 17.9 and because God the Father had given them to Christ John 17.9 On the contrary the reason why Christ prayed not for the world must needs be because they were worldlings wicked and impenitent persons unbelievers and were none of Gods people nor given to Christ now this being the cause why Christ refused to pray for them at that present time John 17.9 for the same cause Christ could never pray for them afterwards for many of that wicked world lived and died impenitently and in unbelief Luke 7.30 John 3.19 Acts 13.45 46 50. Luke 19.41 42. Rom. 9.27 31 32. 2. Cor. 3.14 15. Mark 4.11 12. If their unbelief hindered Christs prayer at that time John 17.9 it must for ever after hinder his prayer because many of them were ever after unbelievers and the very same men as before when Christ refused to pray for them So much for my second Argument ARGUM. III. If Christ so loved all men as to give himself and die for all men then would he have caused the Gospel to be preached to all men by means whereof they should have knowledge of his death and might believe in him so as to be the better for his death This I thus prove 1 He that willeth the End he willeth the means tending unto it and whereby it must be obtained the end and the proper or necessary means cannot be separated Christs death for men is the End the preaching of Christs death in the Gospel is the means for men to know it and to believe in him so as to be the better for it wherefore if Christ so loved all men as to die and give himself for them he could not but out of the same his love have given them knowledge of it by preaching which is the means of faith that so they might partake of the benefit of his death 2 If Christ out of his love John 3.16 and 15.13 died for all men then if he would not give all men knowledge of it whereby they might apply it to themselves or believe in him that so they might be the better for his death then he is like a Physician pretending the greatest love possible to cure his friend by preparing and making a most soveraign potion for him but sets it behind or under the bed or in some secret corner of the chamber where it is impossible for the sick man to find it all this is but a pretence of love for if it were true love he would have set it where the sick man should have had knowledge of it or he would have given him knowledge of it that so he might make use of it for his health so if Christ had died for all men all men should have known it and must have had it preached unto them that so they might make use of it for salvation 3 They may as well say God intendeth by ordinary means to save a mans natural life and yet denie him food as to

those who Christ died for 2. Cor. 5.15 God the Father reconciled unto himself 2. Cor. 5.19 God was in Christ and reconciled the world to himself that is God was in Christ when he died on the Cross for the sins of all men and reconciled them unto himself now as God reconciled all men or the world so he justified them all for the Text saith He did not impute their sins unto them 2. Cor. 5.19 Furthermore reconciliation doth presuppose justification to go before for the partie offended is not said to be reconciled untill he hath first forgiven the offence and the offender So then the world which Christ died for the same world God justified thus you see my Major confirmed Next to confute their answer Faith cannot be interposed betwixt Christs death and Gods justification so as to hinder any man for whom Christ died from justification because those whom Christ died for 1. John 2.2 2. Cor. 5.15 those God justified not imputing their sins unto them 2. Cor. 5.19 and those God reconciled unto himself 2. Cor. 5.19 so Faith cannot be any condition so as to hinder any man by want of it for whom Christ died from justification because all those Christ died for all those God reconciled and justified if Christ died for Judas then God justified Judas yet Judas had no faith interposed betwixt Impetration and Application for he was no believer If Arminians say Christ died for all men then Paul saith God justified all men and I may say God justifieth them whether they believe or not believe for faith cannot be interposed So much for my fourth Argument ARGUM. V. If Christ died for all men then God the Father loved all men and that with a special and incomparable love My reason here is Because God the Father gave his Son yea his onely Son to death for them now for a Father to deliver up to death his Son yea his onely Son for a man this bewrays love to that man yea matches love See a text for it John 3.16 God so loved the world that he gave his onely begotten Son c. What greater love than this did ever God shew to the world than when he gave his onely begotten Son to die for them But God the Father did not love all men with a special and incomparable love This I thus prove Because there are and ever were many unbelieving wicked and impenitent men in the world who lived and died in Gods hatred I have loved Jacob and have hated Esau Rom. 9.13 and see Rom. 9.22 The wicked and him that loveth iniquitie doth his soul hate Psal 11.5 Thou hatest them that work iniquitie Psal 5.5 6. Therefore Christ did not die for all men To avoid the strength of this Argument Arminians perhaps will answer thus That God loved all men as sinners but hateth them as impenitent sinners c. Hereunto I reply That this is a distinction unheard of and no where grounded in the Scriptures that I know of and therefore it is to be rejected That God loveth all men as his creatures may pass as a sound position but that God loveth all men as sinners and that with an incomparable and matchles love is to me most unsound for a thing considered as evil is no object of love but of hatred and so much for my fifth Argument Thus I have by five Arguments proved That Christ died not for all men and so I have finished the first thing propounded at the beginning and now I come to the second which is to make answer unto the Texts of Scripture brought by Arminians to prove That Christ died for all men An Answer unto the Texts alleadged by Arminians to prove an Universal Redemption JOHN 3.16 God so loved the world that he gaue his onely begotten Son c. BY this Text Arminians would prove that Christ died for all men and for this end they urge the word world in the Text which they will needs have generally and universally taken so as to signifie all men in the world whether good or bad believers or unbelievers and so as Christ should die for all men in the largest sense Answer 1 I take it for a great weakness in Arminians to build so confidently upon the word world urging that it must be generally taken here for all men in the world who knoweth not that knows any thing in Scripture that general words are very often used by holy pen-men particularly The general word all is often used particularly for some or for many as in Matth. 3.5 1. Cor. 1.5 and 13.2 7. and 9.25 and 6.12 and 10.23 33. many examples may be given for other words also but passing by them I shall instance in the word in question The word world is sometime taken for all men in the world as in Rom. 5.12 and sometime it is taken for all men in the world excepting eight persons as in 2. Pet. 3.6 1. Pet. 3.20 The world that then was perished over-flowed with water and sometime it is taken for the most men in the world as in 2. Cor. 4.4 John 15.18 19. and 17.9 The God of this world hath blinded the minds c. and sometime it is taken for the lesser number of men in the world as in Acts 17.6 John 12.19 These are they which have subverted the state of the world And Behold the world goeth after him Now since this word is so variously used how can they be so confident as to averr that it must be taken in the largest sense My answer therefore is that as the word world is sometime taken for the lesser number of men in the world which are Disciples and followers of Christ as in John 12.19 so it may be taken also in their Text alleadged John 3.16 for believers who are the lesser number of this world and this is my first Answer 2 I shall prove that the word world is used for believers onely and then it will follow that as there is a world of the wicked so there is a world of believers also for this end See John 1.29 Behold the Lamb of God which taketh away the sins of the world Though Arminians say that Christ this Lamb of God died for the sins of the world and for all men by way of Impetration yet they hold that Christ hath not justified or procured justification for all men in the world by way of Application nor for any men but for believers onely now this Text speaks of Taking away the sins of the world which is no less than to procure Justification and to make Application of Christs death by freeing men from their sins and therefore this text is not to be understood of the world of all men but of believers onely and of the world of believers for no mens sins are Taken away but believers onely see 2. Cor. 5.19 God was in Christ and reconciled the world unto himself not imputing their sins unto them Here the world that were reconciled