Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	blood_n	people_n	sprinkle_v	2,219	5	12.3819	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59809	A defence and continuation of the discourse concerning the knowledge of Jesus Christ, and our union and communion with Him with a particular respect to the doctrine of the Church of England, and the charge of socinianism and pelagianism / by the same author.	Sherlock, William, 1641?-1707.	1675 (1675)	Wing S3281; ESTC R4375	236,106	546

in the room and stead of those men and does and suffers what ever was required of them acting for them as a common person that God imputes all their Sins to Christ and imputes his Righteousness to them and reckons it as much theirs as if it had been personally performed by them Gods appointing of Christ to this work and his accepting of it puts him into the room and stead of the Elect and whatever is done by him as their Surety and Mediator is reckoned as done by them If this could be proved it were somewhat to the purpose but if no such thing appear as Christ's acting in the name and stead of any particular men this utterly subverts their notion of Suretiship For a Surety or Proxy or Surrogate or what ever you will call him who acts in the name and stead of others so that what he does is reckoned as done by those for whom he acts must do what he does in the name and as representing the persons of some certain particular men For to act in the name and stead of another in this sense and yet not to represent any certain person is a contradiction I do not deny but that Christ may properly be said to die in our stead loco nostro vice nostrâ in as much as his Death was a proper Expiatory Sacrifice for Sin or as Grotius explains that Phrase Vice nostra Christum esse mortuum hoc est nisi Christus esset mortuus nos fuisse morituros quia Christus mortuus est nos non morituros morte aeterna That Christ is said to die in our stead because unless Christ had died me must have died and since Christ hath died we shall not die an Eternal death De satisf Cap. 9. But then Christ did not so die in our stead much less fulfil Righteousness in our stead as to personate us as our Substitute Attorney or Proxy and the difference between these two is vastly wide for in the first Case Christ only so dies in our stead that in virtue of his Expiation and Sacrifice he procures confirms and ratifies a Universal Covenant of Grace with mankind upon certain terms and conditions to be performed by us hence his bloud is called the bloud of the Covenant and he the Surety of the Covenant But for Christ to act in our stead so as to represent and personate us gives us an immediate actual right to the purchase of Christ's Death and to the merit of his Righteousness for what is thus done in our stead is in Law and Justice reckoned as done by us and therefore can admit of no intervening condition to intitle us to it In the first sense Christ may die for all mankind and be a propitiation for the sins of the whole World and the Sacrifice and Expiation of his Death be very well reconciled with a conditional Covenant But in the second sense he can be said to die for none but those particular men whose persons he represented as their Surety and Proxy and who have an immediate right to what ever he has done and suffered for no other reason but because he acted in their name and stead Which resolves the whole Covenant of Grace between God and man into the Covenant of Redemption as they call it between God and Christ. Mr. Ferguson has a great mind to say something against this notion of Christ's being the Surety and Mediator of the Covenant and not such a Surety and Mediator for particular persons as acts in their name and stead and does for them what ever was required of them by any Law He first excepts against my Notion of a Surety of a Covenant that it signifies no more than to confirm and ratifie this Covenant and to undertake for the performance of it that all the Promises of the Covenant shall be made good upon such terms and conditions as are annexed to them And first he would fain insinuate the charge of Socinianism against it though he confesses that both Grotius and Dr. Hammond go this way but yet my Paraphrase hath more affinity to Schlichtingius's Gloss than to either of theirs which is said with the usual ingenuity of our Authour without any pretence or shew of reason For there is nothing in my Paraphrase like Schlichtingius's which I had never seen As he has set it down in the Margin Schlichtingius's Comment is this Sponsor foederis appellatur Iesus quod nomine Dei nobis sposponderit i. e. fidem fecerit Deum foederis promissiones servaturum esse non verò quasi pro nobis sposponderit Deo nostrorumve delictorum solutionem in se receperit That Iesus is therefore called the Surety of the Covenant because he hath promised us in Gods name that God shall keep and perform the Promises of the Covenant not that he undertook for us to God by taking upon himself the discharge of our debts or sins That is by making Atonement and satisfaction for sin Which is so far from being my sense that it is directly contrary to it For when I say that Christ's being the Surety of the Covenant signifies his confirming and ratifying the Covenant and undertaking for the performance of it under those Phrases of consirming and ratifying I include whatever Christ did in order to the full and complete ratification of the Covenant and had a principal regard to that Expiation and Atonement which he made for sin which was the procuring cause of the Covenant of Grace and the Seal and ratification of it For thus Covenants were confirmed by Sacrifices in the Eastern Countries Thus Moses confirmed the Covenant between God and the people of Israel by sprinkling the book and all the people with the bloud of the Sacrifice saying this is the bloud of the Testament which God hath ordained to you Heb 9. 19 20 21. Upon which account the bloud of Christ is called the bloud of sprinkling too because by his bloud God did seal and confirm the Covenant of Grace as the sprinkling the bloud of beasts did confirm the Mosaical Covenant as I expresly observed in my former Discourse from whence Mr. Ferguson might have learned what I meant by confirming and ratifying the Covenant Now this alone answers all Mr. Ferguson's Objections against my Notion of a Surety of a Covenant He tells us that the Surety of a better Testament and Mediator of a better Covenant are equipollent terms though he produces no other reason for it but that Christ is called a Surety in one place and Mediator in another whereas the notions seem to be somewhat different and that his being stiled a Surety hath respect not to his Prophetical but Sacerdotal Office and what follows from hence Why therefore Christ's being our Surety does not signifie his confirming and ratifying the Covenant which had been an unanswerable objection had I attributed the confirmation of the Covenant to Christ only as Prophet and not as Priest but now proves nothing but our Authors