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A27064 Universal redemption of mankind, by the Lord Jesus Christ stated and cleared by the late learned Mr. Richard Barter [sic] ; whereunto is added a short account of Special redemption, by the same author. Baxter, Richard, 1615-1691. 1694 (1694) Wing B1445; ESTC R6930 282,416 521

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Death of Christ and that Men should have so great mercies for whom he never died of which before 2. That Christs Office should be so divided as that he should be their King and Head for whom he never died It is their use to argue on the Contrary that Christ died not for Men whom he doth not sanctifie and save because the parts of his work are not divided Though this be no better arguing then to say God created no Angel or Man putting them under a Covenant and in a way of Life but only those that attain to Life hereby Yet it is an undeniable consequence on the other side that Christ died for Men because they receive such Priviledges and benefits and because he is become their Head or King even as it follows that God Created Adam to Life by that Covenant if he had attained Life thereby And it is not inconsiderable how they lay themselves open to the Lashes of one another by their error in this point When those that are for Discipline have pleaded the Jus Divinum of their work as from Christ as the King or Head of the Church visible the Erastians tell them that Christ is not King where he is not Priest he is not the King of any but the Elect or Saints because he died for none but the Elect See what Ludovicus Molinaeus who would unite the Erastians and Independents against the Presbyterians saith Paraenes Page 68. Etenim primum dubitari potest an Christus qua Caput Rex Electorum seu Corporis mystici qualis hic in foro interno describitur rectè statuatur in alio foro eoque externo potestatem legislationis jurisdictionis committere personis circares causas quarum judicium cognitio non sub est judicio Cognitioni illius qui sumus est judex in foro externo This Book is newly Printed many Years since this Disputation was written though I here insert this passage Ad hominem I am sure this Argument is not contemptible There is no Evasion but by saying that Christ is not the King or Head of the unregenerate part of the Church visible as he is mediator but purely as God But that 's as destructive to their cause as if they denied him to be their King at all For they will never evince that he taketh Men into the Gospel Covenant and becomes their King and makes them Saints Adopted Christians Believers c. and all this meerly as he is God and not as he is Mediator Arg. 18th A Beneficiis in omnes Collatis quâ satisfactionis sunt effecta If Christ give to all Men those mercies which are the effects of his dying for them then Christ died or satisfied for all Men But Christ doth give to all Men those mercies which are the effects of his dying for them Ergo c. The Minor only requires proof and here I have these three things to prove 1. That Christ giveth mercies to all 2. That these mercies are the effects of his Death and satisfaction 3. That they are the effects of his Death for those Men to whom they are given For I look to meet with three sorts of opposers 1. Such as say wicked Men have no mercy viz. The Non-Elect for all is given them in judgment and wrath and shall but aggravate their condemnation 2. Such as say They have mercies but it is from Gods common providence and not from Christs Blood 3. Such as say their mercies are from Christs Blood but only as shed for the Elect and not for them 1. For the first It is so openly blasphemous against God and his providence for Men to say that God is merciful to none but the Elect that one would think no Christian should ever own such an Assertion 1. If none but the Elect have any mercy from God then none else are obliged by mercy to repentance But the mercies of God lead others to repentance Rom. 2. Even those that by hardheartedness and impenitency do heap up wrath against the day of wrath and Revelation of the righteous judgment of God 2. Else none but the Elect should be obliged to love and thankfulness for mercy which is false and wicked 3. Else none but the Elect should be guilty of sinning against mercy or should need to confess any such Sin or need pardon of such or can be accused condemned or punished for any such which are all false 4. Their own words do confute themselves for whereas they say that Reprobates have no true mercy because all do but encrease their condemnation and misery It is evident that if they were not real mercies no Mans condemnation or punishment could be aggravated by the abuse or rejecting of mercy Jo● 4. 2. God had mercy on more Ninevites then were Elect Jon. 3. 10. and 4. 11. Christ himself saith God is kind to the unthankful and the Evil Luk. 6. 35. and commandeth us to imitate him in loving our Enemies and being merciful as he is merciful Psal 106. 7. Psal 145. 9. His tender mercies are over all his Works Act. 14. 17. Mat. 5. 45. 48. Mat. 25. throughout sure those that deny the Non-Elect to partake of any mercy on Earth think it no mercy to be out of Hell to have Christ and pardon and glory given them on condition of acceptance they would hardly yield then that God is merciful to the very damned in Hell and yet our own Divines and Papists say it is past doubt See Ursin Catech Page 68. Edit Parai posthum Robert Baronius disput de peccat Mortali Veniali Pag. 75. Aquin. 1. q. 32. a. 4. c. 1. 1. q. 21 a. 4. 1. Scot. in 4. dist 46. Pag. mihi 250. c. Bradwardin de causa Dei lib. 1. Cap. 34. So Cajetan Lorinus Paes Feuerdentius Salmeron Genebrard c. I say as Jac. Laurentius in Jac. 2. 12. And our most judicious Brittish Divines in the Synod of Dor● do well conclude that Gods mercies must not be denied or accounted less because wicked Men yet perish through their abuse of them 2. And that these mercies are the effects of Christs Blood and satisfaction is proved thus 1. Of some of them it is expresly affirmed Heb. 10. 29. hath counted the Blood of the Covenant wherewith he was sanctified an Unholy thing 2. God cannot according to the tenor of the Covenant of Works voluntate saltem ordinatâ give Men so much mercy as they all receive For that Covenant curseth them and sentenceth them to Death and leaveth no proper mercy at least none that hath a conducibility to repentance and recovery Dare any Man think that all the mercies temporal and the offers of Christ and Grace and the Word and other means and the common gifts of the Spirit and the conditional pardon of the Non-Elect and the patience and long-suffering of God inviting and beseeching them to be reconciled to him promising them Life and Glory if they will believe that all