Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	part_n	sin_n	5,392	5	4.9129	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45138	The middle-way in one paper of election & redemption, with indifferency between the Arminian & Calvinist / by Jo. H.	Humfrey, John, 1621-1719.	1673 (1673)	Wing H3689; ESTC R20384	34,415	44

Nature or Covenant of Works and in Christs redeeming the Jewes from it as given by Moses he does redeem the World from that covenant which it represented and there I say does lye the cheif point of our Redemption That very thing then or that great immediate effect or benefit which accrewes to man from Christs dying for him is his having other terms procured upon which he may be justified and saved than those which by the Covenant of nature were due from him to obtain that end For God so loved the World that he gave his onely begotten son that whosoever beleeveth in him should not perish but have everlasting life What is the immediate end here of God's giving his Son That must be the Immediate fruit of Christs coming dying and redeeming the World And what is that but that Whosoever beleeveth in him may not perish That is The delivery of him from the law of Works and bringing him under the Covenant or law of Faith that upon the performance only hereof who could not have it else without perfect doing he may obtain everlasting life And whether this favour of Christs procuring new terms upon which man may be saved does belong to the Elect only or to all the world there will need no more but to ask To whom the Gospel is to be preached to decide that question It is true that the freedom of the Jewes from the Mosaical law the breaking down the partition-wall thereby for the Gentiles to be incorporated into one Church visible and a power in Christ himself to dispense all assistances necessary to both for their obedience to the Gospel as also a discharge of mankind from damnation for Adams sin onely are fruits of Christs death which may be said too immediate and universal but the great benefit which indeed comprehends these and the like in it and appeares so notorious in the whole New Testament is The reconciliation of the world unto God by his death or Redemption And what else such a reconciliation can eminently consistin but that I have named I leave to the understanding to give judgment Neither are we to forget that our Redemption in Scripture is said to be from Sin and the Devil as well as from the Law for the one is the Foundation of the other When man fell from God the Devil obtained a right and dominion over him This was not a right as Lord and Proprietour but as Goaler and Executioner that is by vertue of that sentence which the Law as the Covenant of works passed on him When Christ then by his Satisfaction to the Justice of God did put an end to that Covenant this Right which the Devil held thereby must cease with it In the Cessation of this Right As the Slave who is redeemed from his slavery is redeemed also from the work which he lives in as a Slave So must all Mankind be redeemed from sin only this Redemption must be distinguished in regard of Title and in regard of Possession It follows not because the World lies in Wickedness and the Prince of the Air still rules in the Children of Disobedience that Christ hath not done His part in their Redemption No while the Law which held them under an impossible Duty that is the Law of Sin and Condemnation is taken off and the New Law is such as every one is capable to perform the Terms of it if he will It is not for want of Right to come out of this slavery it is not for want of Power but it is because they are not willing to come out of it because they love their sins that the Devil keeps them still in Possession Even as the Hebrew Servant when the Jubile came if he said he loved his Master and would not go out free he was to have his Ears boared to the Door-posts of the House and remain his Slave for ever There is a double work therefore Christ has to do as our Lord-Redeemer The one is to procure Deliverance if we are willing that is our Redemption in regard of Title And the other is To make us Willing which is to put us also in Possession The one of these is that which is properly the work of our Redemption and Universal The other is peculiar to the Elect and hath another name in Scripture that is our Vocation Effectual Calling or Conversion Unless when this Possession comes to be perfectly compleat that is at Death and then it is again called the Day of Redemption Whom he did predestinate saith the Apostle them he also called and whom he called them he also justified And whom he justified them he also glorified If Redemption were not of a larger extent than Election Vocation Justification and Glory then would the Apostle have said Whom he did predestinate he redeemed And whom he redeemed he called But when we find no such Link in this Chain it is a convincing Argument to my understanding for the Vniversalitie of Redemption It is said of Christ that he is the Saviour of the world especially of his own body In that Sentence we have both universal and special Grace together and the one is Applicatory not Destructive to the other The Redemption of Christ is universal The Grace whereby a Man savingly believes and repents and so becomes one of his Body is special and belongs to Election The Death of Christ may be considered as it redounds to the purchasing Remission of Sin and Salvation upon condition or as it redounds to the purchasing the Condition for Remission and Salvation In the first sense Christs Redemption and Grace of the Gospel is universal Doctor Twisse and the like Divines will say twenty times over In the second sense they will have it for his Elect only For my own part I must go from them here and account That the work of Christs Redemption and whole Mediation upon Earth does terminate in the former consideration The business of a Mediatour between parties does lie in this To bring them to some New terms wherein they may be agreed when they were at odds before The business of Christs Mediation Redemption Reconciliation Propitiation Satisfaction or whatsoever word out of Scripture or Orthodox Writers is used does lie I account in this altogether That he hath taken that course with the Father that he shall not deal with the world according to the Covenant of our Creation which requires such terms as no Man now thereby can be justified or saved but according to the Covenant of Grace which is such that whosoever he be that trusting in his Mercy and Goodness through Christ does repent and walk sincerely before him though imperfectly shall be Pardoned Accepted and Saved and yet he be Righteous in so doing This I say is the res ipsa as I take it the thing it self intended in all these sorts of words with the connotations only of the modus also the mode or qualification thereof according to such several Expressions Here then

appears a Truth as it seems at least very agreeable to my Reason and will be found as Consonant perhaps to the Judicious with the Scripture that the Merit or Purchase of Christ's Death or the Price he laid down for our Redemption was not offered to the Father to procure of Him that he should give Faith and Repentance to any but that he should give Remission to those that Repent and Salvation to those that believe on him I humbly offer you these Reasons 1. The holding otherwise than thus does make Christ's Redemption a double thing one thing for one man and another thing for another If shall be procuring Salvation for Judas if he repent and it shall be the procuring Repentance for Peter that he may be saved 2. It goes quite against the hair to reason that Christ should procure the Benefit upon Condition and only on Condition and not otherwise and yet that he should procure also the Performance To what purpose do we make such a Labour about as this Why do you not say He purchased the Benefit rather free altogether without condition 3. If our Believing and Repenting be also purchased then is there nothing in Man's Salvation but of Purchase and we shall be beholding to Christ for all and to God for nothing But if we are beholding to Christ for his Purchase that Salvation may be had if we repent and to God for this Repenting then do we see how highly Both are to be magnified for the Contrivance 4. The Death and Redemption of Christ is for All for every man for our sins for the world 's Distinctions to answer this are but Evasions But if Faith and Repentance be the purchase of Christs Death or Redemption then cannot his Death and Redemption be universal according to so many Scriptures Let me double this and add also that the Purchase or Redemption of Christ being universal certainly as it is in Scripture if by his Death he had procured the Condition as well as the Covenant and abatement of Terms then must all Men Actually have been saved I have one Reason yet more to offer which is That the want of knowing this is I take it the great Stumbling-block or Temptation to our Divines in the receiving universal Grace to cast special Grace quite off when they should learn the true Mediocrity of reconciling both these together according to the Scriptures When the Arminian then argues here Christ hath died for All and Every man and that is not to be put off with the genera singulorum or the Gentiles as well as the Jewes therefore the grace of God is universal for all and every one to repent and beleeve that they may be saved I answer this is manifestly inconsequent because it is true that what Christ hath done by way of Redemption is universal and belongs to all the World and every man alike which is terminated in procuring these terms to be offered to the World for salvation But as for mans belief repentance sincere obedience which are the terms they come directly and immediately otherwise not from the grace of Redemption nor from the fountain of mans free will with them but from the grace of Election God gives us his Son and he gives us his Spirit His sending his Son is one thing and his sending his Spirit another The work of drawing persons to Christ I do observe is attributed to the Father and the Spirit because this is Peculiar when the work which is attributed to Christ in distinction to them is Generall to all mankind He sent his Son to purchase salvation if we Beleeve he sends his Spirit to work that faith and repentance in us that we may be saved In the one does lye the mystery of our Redemption in the other I say the mystery of Election Let it be true on one hand that Christ by his Redemption hath indeed procured no more for Paul and Peter than for Judas and the reprobate and so the honour of his Redemption be kept up with the Arminian to the height they contend for it Yet may it be true I hope likewise on the other hand that the grace of God towards Peter and Paul was more in giving them saving faith and repentance than to Judas or the reprobate and so the doctrine of Speciall Grace and Election need not neither be discarded For caution There is the Direct and Collateral issue if I may so speak of Christs merit purchase or death It is certain that the Lord Jesus may be said by his death and merit to have procured his own exaltation and as he is become thereby the Dispensatour of those treasures that are in his Fathers Eection so repentance or faith in a collateral way may be accounted to issue from thence Whom God hath exalted to be a Prince to give repentance as well as be a Saviour to procure remission to Israel But repentance faith perseverance or the condition which God requires of us and not of Christ in the business of our salvation does not flow to us directly from or is no direct and immediate fruit of his Death or Redemption I know moreover the Scripture tells us that we are blessed with all spiritual blessings in him But that may be true I hope though some of those blessings only are the purchase of his death and others the effect of his Intercession or some the fruit of his Purchasing others the effect of his Administring of the new Covenant This is certain the Spirit is the Authour of our faith repentance all grace but the Spirit is obtained by vertue of Christs intercession I will pray the Father and he will send the Comforter I offer you one argument The Spirit proceeds not from the Son alone but from the Father and Son The mission or giving of the Spirit therefore cannot be the effect of our Redemption which is peculiar to the Son and belongs to all the World but is the fruit or off spring of our Election It is true we come in the name of Christ to ask his Spirit and grace that is we ask it through Christs merits but there is the merits of his Person as well as the merits of his Death it is one thing to be the Propitiation for our sins and another to be also our Advocate with the Father This is that I will pitch upon that we are not so to attribute all things to his Oblation as to make any other part or parts of his Mediator-ship more then needs There is a distinction the Scripture makes of Christ in the Flesh and in the Spirit He was of the seed of David according to the the flesh and declared to be the son of God according to the Spirit in his Resurrection from the dead and in his living ever to make intercession for us What he did for man in the flesh I account he did for all mankind for he took not on him the flesh of David onely and the elect but of all