Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	father_n	son_n	word_n	4,740	5	4.9419	4	true

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

the world for he elected us so soon and therefore God's love electing does not stay for our believing free grace was up and at work more early then so The decree of election is no impediment and therefore should Appl. 1. be no discouragement to any No decree of God causes any to sin nor will damn any that repent and believe whoever perish t is because of their not-believing not because of God's not-electing and therefore to reason thus God's decree must be fulfilled upon me therefore no matter what I do nor how I live it argues both a wicked heart and a weak head it argues a wicked heart forwhen men once begin so to reason 't is a signe they are resolv'd to sit down in their wicked ways and to run a hazard for salvation and then it argues a weak head for as 't is an argument of wisdom to use fit meanes for obtayning an appointed end so 't is an argument of weaknes from the appointment of the end to infer a neglect of means 't is as if Hezekiah after notice of God's purpose to prolong his life 15. years should thereupon have determined neither to eat nor drink thenceforward A decree about the end does not exclude but include the use of means though God had decreed to save all those that were in the ship with Paul and had revealed so much to Paul Act. 27. 24. yet the Apostle crys out ver 31. except the Mariners abide in the ship ye cannot be saved notwithstanding the decree of election without faith and holiness no man shall see the Lord. Let none presume they can be saved by election without a closeing with Jesus Christ and let none doubt but they are elected if they feel that they close with Jesus Christ upon Gospel-terms this is making our election sure a true sense and feeling that we rely firmely upon Christ and indeavour unfeignedly to be conformable to Christ is a good assurance of our election if we can find the law of God writ powerfully in our hearts we may be assured our names are writ infallibly in the booke of life The decree of election as it is no discouragement to any so 't is App. 2. an exceeding incouragement to believers when they labour and groan under the pressures of the world the weaknesses of the flesh the out-breakings of corruption the in-breakings of Satan what an incouragement is this to consider that their salvation is not founded upon their own changeable wills but upon the will of God which is unchangeable All our own foundations would have been unsure but the foundation of the Lord is sure and this is that foundation Let Conscience Law Sin Hell and Devils bring in all their strength we are more then Conquerours saith Paul Rom. 8. 37. why what 's the reason This is one reason who shall lay any thing to the charge of God's elect ver 33. election is one ground of confidence and incouragement to a believer that hath made his election sure 2. I proceed to the next link in the Chain of our Salvation which is Redemption And this likewise is made out of free Grace Eph. 1. 7. in whom we have redemption through his Blood according to the riches of his Grace Mark how the Apostle in this Eph. 1. passes from one link of the Chain to the other from Predestination and Election to Redemption fastning both the links upon the same persons Whom the Father before the Foundation of the World Elected to the praise of the Glory of his Grace ver 6. those the Son in the fulnes of time Redeemed according to the riches of his grace ver 7. whom the Father out of free Grace elected he gave them to the Son and the Son out of free Grace redeems them and gives eternal Life to them 'T is said John 17. 2. that the Son was to give Eternal Life to as many as the Father gave him To as many therefore not to any more Some the Father did not give to Christ in the sense spoken of for Joh. 6. 39. Christ tells us that of all which the Father hath given him he would lose nothing but raise it up at the last Day i. e. to eternal Life as the next verse explaines it Christ loses none that the Father gave him and therefore they who everlastingly miscarry the Father never gave them to Christ and consequently Christ never gave himself for them That place John 17. 12. does not prove that the Son of predition was one of those the Father gave to Christ but rather the contrary for the sense may and compared with John 6. 37 39. must run thus viz. Those that thou gavest me I have kept and none of them is lost but the Son of perdition is lost i. e. As he is none of those that thou gavest me the term but being here taken not by way of exception but by way of opposition as it is else where in Scripture Luke 4. 26 27. Gal. 2. 16. Rev. 21. 27. and as we frequently use it in common discourse Nor will that Text John 17. 2. indure to be restrained to * the Idem p. 118. Apostles only where Christ is said to give eternal Life to as many as the Father gave him for the term as many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotquot is too comprehensive and large to be restrained to so few as the Apostles especially considering 'tis put as a sutable subsumption under that general term all flesh immediately foregoing it would make the lense run thus thou hast given him power over all flesh that he might give Eternal Life to a few Apostles which seems not a little incongruous Indeed at ver 6. Christ begins to speak more particularly of the Apostles and so goes on for some verses But at vers 20. he inlarges his discourse and apparently speaks of all Believers and at vers 24. still speaking of all that ever shall beleive he uses the same form of speech as he did before in vers 2. Father I will that they whom thou hast given me be with me where I am that they may be hold my Glory this word Glory likewise explains what is meant by eternal life in ver 2. i. e. * not Idem p. 117. means of Grace only but Glory it self with Christ in Heaven Father I will says Christ he speaks not only by way of intreaty but as it were by way of demand He had said before Father I have finished thy work and as one that had done his work now he comes to demand his wages what 's that Father I will that they whom thou hast given me may partake of my glory who are they they are the same whom ver 23. the Father hath loved as he loved Christ How is that he loved Christ vers 24. before the foundation of the World From whence this will cleerly follow God did not love onely the Apostles before the foundation of the World therefore they were not the only

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