Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	reason_n	scripture_n	word_n	7,541	5	4.6830	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72329	Gods love to mankind manifested, by dis-prooving his absolute decree for their damnation.	Hoard, Samuel, 1599-1658.	1633 (1633)	STC 13534.5; ESTC S104132	103,658	118

therefore he bindeth his speech with an oath (x) O beatos nos quorum causâ Deus ju●at O miserrimos si nec juranti domino credimus Happy are we for whose take the Lord vouchsafeth to sweare but most ●nhappy if we beleeve him not when he sweareth Now if God delight not in the destruction of wicked men certainely he never did out of his absolute pleasure seale up so many millions of men lying in the fall under invincible damnation for such a decreeing of men to eternall death is directly opposite to a delight in their repentance and everlasting life Rom. 11.2 God hath shut up all in unbeleefe that he might have mercy over all In these the Apostles words are two All 's of equall extent the one standing against the other An All of unbeleevers and an All of objects of mercy looke how many unbeleevers there be on so many hath God a will of shewing mercy And therefore if all men of all sorts and conditions and every man in every sort be an unbeleever then is every man of every condition under mercy and if every man be under mercy then there is no precise antecedent will of God of shutting up some and those the most from all possibility of obtaining mercy For these two are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cannot stand together Ioh. 3.16 God so loved the world that he gave his onely begotten Sonne that whosoever beleeveth in him should not perish c. God loved the world sayth the Text that is the whole lumpe of mankinde therefore he did not absolutely hate the greatest part of men Againe God loved it fallen into a gulph of sinne and misery For he so loved them as to send his sonne to redeem them and a Saviour presupposeth sinne He did not therefore hate the most of them lying in the fall for love and hatred are contrary acts in God and cannot be exercised about the same objects Many Expositers I know doe take world here in a restrained sense and understand by it the company of the Elect or the world of Beleevers onely but they have little reason for it in my opinion for 1 I thinke there can be no place of Scripture alledged wherein this word world especially with the addition of whole as 1. Epist of Joh. cap. 2. v. 2. a place equivalent to this for the matter of it and a comment upon it I say no place I thinke can be produced where world doth signifie onely the Elect or onely beleevers but it signifyeth eyther all men or at least the most men living in some certaine place and at some certaine time but without distinction of good and bad or if it be used any where more restraynedly it is applyed onely to wicked and Reprobate men who in their affections are wedded to the world and its transitory delights and therefore do most properly deserve this name 2 Suppose it be granted that World in some Scriptures is restrayned to the Elect yet it cannot beare this signification here because 1 The words then would have a sencelesse construction For thus would they runne God so loved the Elect that whosoever beleeveth in him should not perish c. and if they run thus this would follow There are two sorts of the Elect some that do beleeve and shall be saved others that do not beleeve and shall be damned which is a division or distinction unknowne in Divinity 2 Beleevers and unbeleevers damned and saved comprehend all mankinde for there is no man but he is one of these Now world in this place includeth beleevers and unbeleevers the saved and the damned as appeareth most plainly to him that layeth the 16 17. and 18. verses together Therefore it signifyeth here all mankind without exception of any Who would have all to be saved ● Tim. ● 4 and to come to the knowledge of the truth In these words the Apostle delivereth two things 1 That it is Gods will that men should enjoy a happy end and be saved 2 That it is also his will they should have the meanes and make a good use of them in comming to the knowledge of the truth that so they might be saved There is no let in God but that all men may beleeve and be saved and therefore there is no absolute will that many thousand men shall dye in unbeleefe and be damned Two answers are usually returned which I confesse give me little satisfaction 1 That by All here we are to understand all sorts and not every particular man in those sorts It is true that All is sometimes so taken in Scripture but I beleeve not here for the very context sheweth that we are to understand by it the individuals and not the kinds In the first verse there is a duty enjoyned J will that prayers and supplications be made for all men and in this verse the motive is annexed God will have all to be saved As if he should have sayd Our charity must reach to all whom God extends his love to God out of his love will have all to be saved and therefore in charity we must pray for all Now in the duty All signifyeth every man for no man though wicked and prophane is to be included from our Prayers Pray for them sayth our Saviour that persecute you and pray sayth the Apostle here for Kings and all that are in authority men in those dayes though the greatest yet the worst the very Lyons Wolves and Beares of the Church Pray for them And if for them then for any other Thus in the duty it signifieth every man and therefore it must have the same extent in the motive too or else the motive doth not reach home nor is strong enough to enforce the duty The second answer is that God will have all to be saved with his revealed will but millions to be damned with his secret will But if this answer stand then in my apprehension these inconveniences will follow 1 That Gods words which are his revealed will are not interpretations of his minde and meaning and by consequence are not true for the speech which is not the signification of the minde is a lye 2 That there are two contrary wills in God a secret will that many sonnes of Adam shall irrevocably be damned and a revealed will that all the sonnes of Adam may be saved 3 That one of Gods wills must needs be bad eyther the secret or the revealed will For of contraries if the one be good the other is bad and so of Gods contrary wills if one be good the other must needs be bad For malum est contrarium bono 〈◊〉 3. ● Not willing that any should perish but that all should come to repentance c. This Scripture is not so liable to the exceptions against the former testimony For it is a negative proposition and must be taken distributively and therefore speaketh that in plaine termes which is contrary to absolute reprobatiō