Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	death_n	die_v	live_v	21,229	5	6.1130	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29532	Three links of a golden chain, or, Three of the principal causes of mans salvation viz, God giving his elect unto Christ, their coming unto Him, His receiving of them, doctrinally opened and practically applied as it was lately delivered unto the Church of God at Great Yarmouth / by John Brinsley.	Brinsley, John, 1600-1665.	1659 (1659)	Wing B4732; ESTC R23814	51,310	88

the work of the Father in Election Such is the order of working betwixt the Persons in the Trinity as of being the Son being from the Father worketh from him This he doth as the Son of God And the like he doth as the Son of man as Mediator His work was to do his Fathers work I have finished the work which thou gavest me to do saith he to his Father Ioh. 4. 17. Now what that work was we have seen viz. he had imployed himself for the good and benefit of those whom his Father had given him for whom he was now ready to lay down his life So then Redemption is not Vniversal As for those Texts which seem to speak it so they admit of a fair construction consistent with this truth As that of the Apostle 1 Tim. 2. 6. where it is said that Christ gave himself a Ransom for all {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is for this All here in the Text All those whom his Father had given him who are elsewhere called many Mat. 20. 28. The Son of man came to give his life a ransom for many viz. his Elect who are also elsewhere called a world 2 Cor. 5. 19. God was in Christ reconciling the world unto himself that is the world of his Elect made up of Iewes and Gentiles And so look we upon the Text which of all other as our last Translation renders it seemeth to speak most fully for the Adversary Heb. 2. 9. where it is said of Christ that he by the grace of God tasted death for every man {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for all that is still for this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} this All herein the Text All and every one whom his Father had bestowed upon him as Diodate rightly expounds it Thus doth this word All here as sometimes elsewhere denote the universality not of Mankind but of Gods Elect. For them it was and only for them that Christ intentionally died I lay down my life for my sheep saith the obvious Text Ioh. 10. 15. Which whatever evasions are sought out to elude it speaks this truth so clearly so fully as putteth it beyond contradiction whilest it restraineth the Intent on of Christ in laying down his life unto a select company his sheep viz. those that were given him by his Father Which truth being thus bottomed I desire you to take notice of that you may not be carried away with that wind of Doctrine that plausible error which is so taking with many at this day who cry up the Doctrine of universal Redemption as the most comfortable truth and glorious Doctrine that can be held forth tending highly as they apprehend to the magnifying of the grace and mercy of God and merit of Christ which are thus extended unto all But herein how are they mistaken In thus extending this grace how do they extenuate it Of all Doctrines I know none that in truth more derogates from this grace of God in Christ than this whilest it asserts alike respect to all that all being alike given to Christ by his Father are alike owned by him the Redemption and Salvation of all alike intended by both of Esau as of Iacob of Iudas as of Peter so as the one is not more beholding to God and Iesus Christ than the other This whatever any may conceive is in truth no small derogation from and extenuation of this grace which being confined as it ought to be to a narrower channel riseth higher Being restrained only to a certain number a small number comparatively of Gods Elect it is thereby rendred the more glorious And so let it be in the eyes of all the Lords people to whom God hath evidenced and made known this his gracious purpose that they are in the number of those whom he hath thus given to his Son Christ Let them give unto him the glory of this his Grace Free Grace Such it was as I have shewen you All men being alike in Adam in the same state and condition by nature all alike children of wrath that God should single out some some few to make them objects of his grace ingrafting them into another stock the stock of the second Adam giving them unto his Son Christ to be reconciled redeemed and saved by him whilest he passed by others the greatest part leaving them to themselves to work out their own everlasting condemnation and to receive the just reward of their demerits this he did meerly out of his own good pleasure his free grace there being no other motive out of himself that might induce him to it Let him then have the glory of it from all those who apprehend their interest in it Let them acknowledge the freenesse And as the freeness so the Greatnesse of it admiring and adoring it blessing and magnifying God for it Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places or things in Christ According as he hath chosen us in him Eph. 1. 3 4. Indeavouring to express their thankfulness unto him by walking answerably thereunto living to the praise and glory of God and Iesus Christ This is that which the Apostle presseth upon his Corinthians 1 Cor. 6. 19 20 Ye are not your own c. Therefore glorifie God in your body and in your spirit which are Gods And so let me press it upon you all you who lay any claim to an interest in this blessed priviledge of being thus given to Christ Know you now that ye are no longer your own at your own dispose so as to serve what Masters you please No you are Christs So Paul tells those his Corinthians 1 Cor. 3. 23. Ye are Christs And so are all believers and that by a double right as of purchase of which he there speaketh in that former Text Ye are bought with a price the blood of Christ so of Donation being given unto him by God his Father And being thus his now live to him None of us liveth to himself and no man dieth to himself saith the same Apostle Rom. 14. 7 8. speaking de jure what Christians ought to do For whether we live we live unto the Lord or whether we die we die unto the Lord And O that all of us may thus live and thus die not to our selves but to Iesus Christ shewing our selves his loyal subjects and obedient servants in our lives seeking his honour and glory and then yielding up our selves unto him in our death being ready to die for him if he should call us to that service This let all of us do who expect any benefit by him and that as upon the account of what Christ himself hath done for us in redeeming us so of what God the Father hath done for us in giving us unto him Thus I have done with the first of these Propositions which holdeth forth unto us this gracious

corrupt mass that lapsed condition Yea shall we rise higher and with the Supralapsarians as some at this day from their difference in judgment from others about this point are called and look upon man in his pure naturals as not yet fallen meerly as Gods creature simply and absolutely considered yet here shall we find that which will sufficiently vindicate God in his proceedings and dealings with him It was the plea of that Housholder in the Gospel when some of his labourers whom he had hired into his Vineyard quarrelled with him about the unequal distribution of their wages What saith he is it not lawful for me to do what I will with mine own Mat. 20. 1â— So do men look upon that which they have a Property in they make account they have power and liberty to dispose of it as it pleaseth them And so indeed they justly might were that property absolute which none of the sonâ— of men have in whatever they enjoy Now such is the Interest which God hath with all the sons of men who being his Creatures live and move and have their being in and from him he hath an absolute property in them and consequently an absolute power over them so as he may dispose of them not only in regard of their temporal but eternal estates as it pleaseth him And out of this plenitude of power it is that he electeth some whilest he rejecteth others chooseth some to be vessels of mercy predestinating them to obtain salvation whilest he passeth by others by a Negativ Reprobation or Praeterition leaving them to themselves and by a Positive Reprobation ordering them to just condemnation for sin Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth so the Apostle concludes it Rom. 9. 18. They are the former sort of these we have now to deal with Gods Elect people who as I said may be called his people and that upon a special a peculiar account The Lord knoweth them that are his his by Election 2 Tim. 2. 19. saith our Saviour speaking to his Father of his Apostles Iohn 17. 6. Thine not by a pious kind of disposition as Grotius fouly corrupteth that Text but by a gracious pre-election And such are all those who are given to Christ to believe on him and to be saved by him they are Gods chosen ones a chosen generation as St. Peter hath it 1 Pet. 2. 9. chosen by him out of the world before the world was As he hath chosen us in him before the foundation of the world Eph. 1. 4. And thus are they his people Even as the peoplâ— of Israel were in an outward and visible way whom Moses tells Deut. 7. 6. Thou art an holy people unto the Lord thy God the Lord thy God hath chosen thee to be a special people unto himself So are all Gods Elect ones in an inward and invisible way God having set a special love upon them and chosen them they are his people And being thus his by Election now in the third place in order to the executing and bringing to pass his gracious purpose towards them he giveth them to his Sonne Christ Thine they were and thou gavest them to me saith our Saviour there of his Apostles Ioh. 17. 6. And so is it with all those who are ordained to eternal life being God the Fathers by Election he giveth them unto his Son Christ So we find believers frequently described as in the verse next but one after the Text v. 39. This is the Fathers will which hath sent me that of all that he hath given me I should lose nothing And so in that 17. of Iohn the Disciples are divers times set forth under that Periphrasis Those whom thou hast given me v. 9 11 12. And so all other believers all that then did or afterwards should believe on him Of them speaketh the 24th v. Father I will that they also whom thou hast given me be with me All believers are given to Christ Quest But how are they said so to be Ans. To this it may be Answered they may be said so to be two wayes Intentionally and Actually Intentionally before time Actually in time 1. Before time in Gods eternal purpose and decree In his Decree of Election God ordaining them to the end to obtain salvation ordaineth them also to the meanes giving them unto his Son Christ choosing them in him So saith the Apostle in thaâ— Text forecited Eph. 14. As he hath chosen us in him {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} In Christ whom God his Father constituted and appointed to be as it were the Head and Root of the Election into whom his elect people were by his decree as it were ingrafted as all mankind by nature was into the sixst Adam that so they might be made partakers of those saving benefits by and through him of Grace here and Glory hereafter as before all men were of sin and death brought in by the first Adam Thus they are given to Christ before time 2. In time in the execution of that decree when they are brought actually to believe on Christ to receive him as their Saviour and Lord Behold I and the children whom the Lord hath given me saith Christ speaking of his Disciples as that Text is by many expounded Isa. 8. 18. And upon this account our Saviour saith of his Apostles in some of those Texts forecited Iohn 17. 9 11. that they were given to him by his Father viz. actually given to belâ—eve on him to follow him to own and acknowledge him for their Lord and Master Quest Now of which of these shall we understand our Saviour here to speak in the Text Ans. Here Expositors are not all agreed Some understanding it of the latter of these So Grotius who interprets it of an effectual giving Gods preparing men for Christ and working faith in them in such saith he as have a precious disposition thereunto And so Carthusian conceives it may be here looked upon All that he giveth me i. e. saith he such as by his secret inspiration he inclineth to come unto me And so Maldonate and some other Romish Commentators would have it But this were to confound these two parts of the Text Gods gracious Donation with mans Effectual Vocation his Giving with mans coming which are here set forth as two distinct acts the one of them antecedaneous to the other going before as in Order so in Time All that the Father giveth me shall come unto me Gods giving goeth before mans believing Others there are who put both together Gods Election before time and his calling in time So Gorran But others and that more rightly restrain it rather to the foâ—mer of these Gods giving before time in his decree of Election So our Protestant Divines generally look upon it not without the coâ—sent of some Romanists And with them I shall choose to go along as I

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