Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	believe_v	die_v	life_n	6,038	5	4.8496	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56727	A brief vindication of free grace ... relating to several positions asserted by M. John Goodwin in his late book entituled, Redemption redeem'd, and in his former treatise of justification : delivered in a sermon before the Right Honourable, the Lord Mayor and aldermen of the city of London, at Pauls, May 30, 1652 / by John Pawson ...	Pawson, John, 1619 or 20-1654?	1652 (1652)	Wing P880; ESTC R13411	24,080	30

persons whom the Father gave unto Christ Neither did he love all men as he loved Christ before the foundation of the World he did not love Cain and Judas so therefore they were not of those whom the Father gave to Christ and consequently he did not give all But whom the Father chose before the foundation of the World 't is a sure argument that those he lov'd before the foundation of the World and those he gave to Christ for those Christ undertook the work of Redemption and having finished the worke for those he demands Heaven and Glory as having Redeemed them from Hell and Misery No doubt but there was worth enough in Christ's death and merits to have redeemed as many worlds of men as there be men in the world but the intent of Christ in the work of Redemption was to pursue the design of God in election And this no other is the meaning of that distinction betwixt the sufficiency of Christ's death and the intention of it We do not say that Christ dyed intentionally for the elect only and yet dyed sufficiently for all and therefore all the * arguments mustered up against the distirction in that sense do but strike at a shadow and beat the Idem p. 94. 95. c. Ayr. But we say it being impossible Christ should have a design beyond and distinct from his Father therefore he intended to redeeme his Fathers elect only though otherwise there was in the price he paid a sufficiency to have redeemed all We do not distinguish betwixt Christ dying sufficiently and intentionally but betwixt the sufficiency of Christ's death and the intention of Christ dying Christs death was sufficient to have redeemed those whom he never bare any love to but whom Christ intended to redeem and save and to that very end laid down his life for them those he did love yea he could not possibly bear more love nor intend a greater good to any then that amounts to Greater love hath no man then this to lay down his life for another Therefore if Christ lay'd down his life for all and every one even for Cain and Judas with an intent to save them then he did bear no more love nor intend no more good to Peter and Paul then he did to them no more grace to one then to another This does exceedingly derogate from the worth of free grace and makes it no such peculiar choice thing as the Scripture sets it sorth For the vindication of free grace in this point I shall 〈…〉 two arguments to prove that the intent of Christ in dying was to pursue the designe of God in electing and not to redeem all 1. Whom Christ intended to Redeem he laid down his life to make a purchase for them and Faith was one part of the purchase one of those things which he purchased for them Phil. 1. 29. Unto you it is given in the behalf of Christ to believe c. In the Original it is To you it is given to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ's sake upon his account as purchased by him So that Faith is part of what Christ purchased by his death But Christ hath not purchased faith for all therefore he did not lay down his life for all Whom Christ intended to save by his death he did not dye for them only if they would believe but that they might believe Whoever believes It s given to them to believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christs sake as an effect of his merits God intended that none should have salvation without this condition of believing Christ intended by his death and merits to purchase both salvation for the Elect and this condition also in order thereunto 2. If God and Christ intended all should be redeemed and saved then all would certainly have been saved For whatever any Understanding Agent intends to effect he alwaies effects it unless he either find the thing first intended to prove afterwards inconvenient or else want power to bring to effect what be intended Now God being infinite in Wisdom to foresee all inconceniences and infinite in power to effect what he sees convenient it is impossible that ever he should intend to effect any thing and that thing not be effected And therefore to maintain that * God may be said to intend to effect what never is effected is Idem p. 33. a new Notion where Reason and Truth are so far from greeting one the other in it that neither of them will come neer it Nor is there any ground either in Scripture or Reason to distinguish betwixt Gods intentions or purposes and his decrees To say that * God does not alwaies decree the effecting of what he Idem p. 36. purposes is gratis dictum and to say that * though what God Ibidem Decrees doth alwaies stand yet what he purposes doth somtimes not stand is expresly contrary to that Text Isa 14. 24. As I have purposed it shall stand Gods purpose is eternal and what he works in time he works according to that eternal purpose Eph. 3. 11. therefore his purposes change not and what he purposes must stand The Purposes or Decrees of God are the foundation of all his workings and the foundation of God standeth sure Therefore if God and Christ had purposed and intended to save all then all had surely been saved As for those Texts which are alledged to prove that Christ Redeemed the World or all men in it they are indeed many and I cannot there insist upon them particularly only thus much to them in general They prove that all men in the world who are redeemed and saved are redeemed and saved by Christ his merits the only ransome for all and he the only Saviour of all who are sav'd in the world But that he intended to redeem and save every particular man in the world not any nor all of those Texts together speak home to the proof of it and till that be proved Universal Redemption is not Redeemed but must unavoydably perish notwithstanding all the language and wit that is laid down and sacrificed for the saving of it Towards the clearing those places where the World and all men are said to be redeemed these four things may be considerable 1. The Apostle Rom. 11. 12 15. by the world means the Gentiles as a people to whom Christ was to be a Messiah as well as to the Jews Therefore to say that the world may be taken for the Gentiles is not a speech to be hooted at for the Scripture will avouch such a sense of the VVord 2. The Texts alledged will bear such a sense viz. That though formerly the Covenant of Grace was restrained only to the Jews and all the Gentiles the rest of the world excluded yet now God would have a people even among the Gentiles throughout the wide world redeemed by Christ out of all Nations and Languages 3. Such a sense is agreeable to the analogie of

other Scriptures Rev. 5. 9. Thou hast redeemed us by thy blood out of every kinred Tongue and People and Nation This Text lifts up its voice aloud against Universal Redemption For if Christ hath redeemed out of every Kinred Tongue People and Nation then he hahnot redeemed every Kinred People and Nation Pertinent hereunto is that Prophecy of Caiaphas Joh. 11. 51 52. who though a wicked man yet he spake not of himself but as high Priest that yeer which implies that his tongue was guided from above and that he spake a Truth prophecying that Jesus should dy for that Nation of the Jews and not for that Nation only but that also he should gather together in one the children of God that were scattered abroad Which compared with the former place imports thus much That Christ dyed not only for the Nation of the Jews but for all other Nations Yet how Not for all particular persons but for the children of God both in that Nation of the Jews and scattered abroad else-where throughout the world in any other Nation Even as under the Law the Jews were God's only Covenant people i. e not every particular person of the Jews was spiritually in Covenant with God but the faithful elect of that people So now not only the Jews but all Nations all the world have title to Christs death i. e. not all Individual persons but the Elect in all Nations throughout the wide world 4. The Jews generally run upon this mistake that the Messiah and salvation by him belonged only to themselves 1 Thes 2. 15. 16. They are contrary to all men where by the way mark that all men is taken in opposition to the Jews so bidding us to speak to the Gentiles that they might be saved They made accompt salvation by Christ concerned only themselves not the Gentiles yea the Disciples and Followers of Christ were for a time doubtful at least as to this case supposing it may be from that Text Mat. 10. 6. that they were to preach Christ only to the lost sheep of the house of Israel For if you compare Acts 8. 1. with Acts 11. 19. you shall find that they which were scattered abroad upon the persecution that arose about Stephen though they travell'd far yet still they preached the word to none but unto the Jews only and in Acts 10. 45. when the Believing Jews heard that the spirit was poured out also upon the Gentiles it 's said they were astonished So Acts 11. 1 2. When some of the Apostles and Brethren heard that the Gentiles received the word through Peters ministry they contended with Peter for medling with them till Peter gave an accompt of it and then at ver 18. they glorified God saying then hath God also to the Gentiles granted repentance unto life wondering at it as a thing which before they did not it seems understand Now seeing not only the Jews generally but even some of the Apostles and Disciples of Christ were for a time in this mistake 't is no marvel that the new Testament is so abundant in general expressions importing that Christs death and the promises did not only belong to the Jews but to the wide world of the Gentiles and to all men meaning by all not all particulars but all kinds as the word is undeniably used Luk 11. 42. Rom. 14. 2. Mat. 4. 23. and as that place of renown does necessarily evince Rev. 5. 9. Though Christ did not dy with an intent to save all yet ministers of the Gospel have sufficient ground to preach the Gospel unto all The death and merits of Christ were of that infinite Appl. 1. worth that they might have been a price for all but that they became a price for any is to be attributed to the intention of God and Christ not the worth of the thing offered but the intent of the offerer and accepter is that which gives it the formality of a price Gen. 33. 19. Jacob bought a parcel of ground of the children of Hamor for an hundred pieces of mony whether the ground was just in value answerable to the 100 pieces is not so considerable 't is possible the 100 pieces might have sufficed to purchase a thing of more worth but that which made the 100 pieces formally a price for that particular parcel of ground was because Jacob paid them and the children of Hamor accepted them for that very intent and purpose So likewise in this case that the death of Christ became formally a price whether for all or some does not arise from its own worth but from the intention of Christ offering and God accepting it for that purpose Now this intention of God and Christ being unknown who those particular elect persons are for whom Christs death was intended as a price and yet his death being of it self sufficient to purchase all hereupon there is ground for the Gospel to be preached to all and that we may and ought to call upon all to believe For when we call upon men to believe we do not call upon them to believe that Christ dyed for them but to believe in Christ and to believe there is no name under heaven whereby they can be saved but only Jesus Christ and that there is enough in Christ to save all that believe in him leaving the secret counsell and intent of God and Christ as a thing not discovered to us till it appear by the effect That Christ intended by his death to save only the elect of God Appl. 2. is no little comfort to those that have already made their election sure and no manner of discomfort to any For believers to consider that they have another kind of interest in Christ then those that perish is matter of great Consolation Christ loved me and gave himself for me This Paul tryumphed in Gal. 2. 20. Nor is this just matter of discomfort to any as long as this is held forth to every one Believe in Christ and you shall be saved He that will find comfort in any Doctrine must seek it in the right way wherein according to Gods Word and Will comfort is to be found No Doctrine whatever if true holds forth comfort to any while they resolve to continue in a sinful way Be careful in walking close with God and seeking him and you shall thereby find that you are of the number of those that Christ died for Assoon as your own hearts assure you that you repent and believe the Scripture assures you that Christ died for you All those that walk in faith holines will find that Christ dyed for them If corrupt reason and distempered affections cavil at this as uncomfortable we cannot help it the Doctrine it self is sweet and if any complain of bitterness in it let such consider whether their own Palate be not distempered I go on to the third link in the chain of our salvation which is Justification and this likewise is out of Free Grace Rom. 3.