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A59623 Salvation by grace and never the less of grace, tho it be through faith and not without it in several sermons on Eph. II, viii / by John Sheffield. Sheffield, John, 1654?-1726. 1698 (1698) Wing S3065; ESTC R10848 48,475 122

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every where Attributes it to the Love of God to lost Sinners that he gave his Son Jesus Christ to be their Saviour John 3. 16. God so loved the World that he gave his only begotten Son Rom. 5. 8. God commended his Love to us in that while we were Sinners Christ dyed for us Heb. 2. 9. But we see Jesus that by the Grace of God he should taste Death for every Man this Grace and Favour of God in providing us a Saviour is exprest in all those Scriptures that speak of God giving his Son and sending him into the World to be a Saviour and a Propitiation for our Sins Gal 4. 4. But when the God sent his Son made of a Woman c. 1 John 4. 9 10. And this providing and giving a Saviour for us can be put upon no other account but the free Grace and Favour of God towards us for we deserved that God should have sent an Executioner from Heaven to execute the just Penalty of his broken Law upon us As he sent an Angel to destroy the first-born of Egypt and into the Camp of Assyria that slew one hundred fourscore and five thousand Men in one Night I say we might rather have expected that God should have sent an Executioner of his Wrath amongst us and not a Saviour to save us from it If God had dealt with us in Justice according to our Deserts we had then been as the fallen Angels are bound in Chains of Darkness without Hope or Possibility of Deliverance it is only his Grace and free Favour that makes all the Difference that there is betwixt us and them 2. It was of his Grace that in Christ and for the sake of Christ he hath made and offered to us a New Covenant a better Covenant that offers Pardon and Life and Salvation upon easier Terms than the first Covenant did hence it is called by way of Distinction and Eminence the Covenant of Grace and the Gospel of the Grace of God 1. Partly because free Grace hath the principal Hand and Stroke in the making of it hence the Covenant is called by the Name of Mercy it self Mic. 7. 20. God might had he so pleased have dealt with us upon the Terms of the old broken Covenant and since we had violated the Precept he might with rigour have executed the Threatning Justice deals with Men according to Desert but it is Grace that gives that which is not due 2. It is fitly called the Covenant of Grace partly because of the abundant Riches of Gods Grace that it doth reveal and make known to the World the Infinite Power and Wisdom of God was gloriously Displayed in the Creation his Righteousness and Holiness the exact Justice and Purity of his Nature in the Perfection of his Law but the Rich and Abundant Grace and Mercy of God was not made known to the World at least not so gloriously but by the New Covenant Tit. 2. 11. 3. Again it is fitly called the Covenant of Grace because of the gracious Effects of it or the great free Favours and Blessings that it confers upon all that are under it and interested in it it Pardons those that are guilty of the Violation of the first Covenant it forgives the Debt of Punishment that the first Covenant did exact it justifies and acquits those that the first doth condemn it saves those that by the first were Sentenced to Everlasting Destruction It is Gods Instrument whereby he gives many great unspeakable and undeserved Blessings and Priviledges to miserable and lost Sinners as a King doth by his Charter grant many Priviledges and Immunities to a Corporation Why so the New Covenant is Gods Charter of Grace whereby he gives the great and invaluable Priviledges of Pardon and Peace with God Justification Adoption Eternal Glory and Happiness to Sinners that are altogether undeserving of these Things nay that by the first Covenant deserve the contrary It is a Covenant of Grace because the Grace Favour and Good-will of God doth freely give all the Benefits and Priviledges that it doth contain and doth confer upon the Children of Men. 4. Again it is a Covenant of Grace as it promiseth and gives Grace to perform whatsoever it requires as a Condition of its subsequent Benefits 3. It is of meer Grace that any are elected and chosen to obtain Salvation by Christ. And this is the Spring of all that special Mercy that some of the lost Children of Men receive more than others That there is a Christ a Saviour given to the lost World a new and better Covenant made and offered to undone Sinners for their Acceptance this is Grace and rich Grace vouchsafed to the humane kind in general which is not done to the fallen Angels We Children of Men have a Saviour provided and given for us when they have none we are through the Grace of God in Christ under a better Covenant than that we broke while they are held strictly bound to the Terms of their broken Covenant But now Election that is a more special and distinguishing Grace still this is a Grace vouchsafed to some of the Children of Men and not unto others That there is an Election whereby God from Eternity doth pick and choose some from amongst the rest of Mankind whom he will actually bring to Salvation by Christ in the way and means that he hath appointed in the Gospel cannot be denied without manifest Violence to the Scriptures and this is meerly of his Grace and good Pleasure Eph. 1. 5 6. Rom. 11. 5 6. Grace is the sole Spring of this Election it is not out of any foresight of Merit or Desert in those that he chooses any more than in those that he passeth by He did not choose any to Life and Salvation because he foresaw that they would believe or more readily comply with the Gospel Offer and Call than others as some say No God did not choose any because he foresaw that they would believe or be more Holy and Obedient than others but that he might make them so Eph. 1. 4. Rom. 8. 29. What he saith of the the whole Nation of the Israelites is true of every Elect Soul Deut. 7. 7 8. But here take Notice that though God doth of rich Grace and the meer good pleasure of his Will choose some to life and not out of a foresight of their Faith or Holiness or good Improvements yet it doth not therefore follow that he doth of his meer Will and Pleasure decree to damn any without any consideration of their Sin and Demerit for there is a vast difference betwixt these two Election to Life and Salvation and ordaining to Wrath and Perdition for in the one viz. That execution of his Wrath and Justice he acts as a righteous Governour and deals with Men according to his Laws that he gave them for their rule but in the other he acts as a gracious Benefactor and free dispencer of his own Gifts and so may