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A45147 Pacification touching the doctrinal dissent among our united brethren in London being an answer to Mr. Williams and Mr. Lobb both, who have appealed in one point (collected for an error) to this author, for his determination about it : together with some other more necessary points falling in, as also that case of non-resistance, which hath always been a case of that grand concern to the state, and now more especially, in regard to our loyalty to King William, and association to him, resolved, on that occasion / by Mr. John Humfrey. Humfrey, John, 1621-1719. 1696 (1696) Wing H3697; ESTC R16468 49,303 49

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PACIFICATION Touching the Doctrinal Dissent Among our United Brethren in LONDON BEING An Answer to Mr. Williams and Mr. Lobb both who have appealed in one Point collected for an Error to this Author for his Determination about it TOGETHER With some other more necessary Points falling in As also that Case of Non-resistance which hath always been a Case of that Grand Concern to the State and now more especially in regard to our Loyalty to King William and Association for him Resolved on the Occasion By Mr. JOHN HUMFREY They were wont to speak in old time saying They will surely ask counsel at Abel and so they ended the matter 2 Sam. 20.18 LONDON Printed for T. Parkhurst at the Bible and Three Crowns in Cheapside 1696. PACIFICATION PART I. THERE having been so little Reason for the Interruption of that Union which was made between the Nonconformist Ministers in London without distinguishing Presbyterian and Independent the Government of both over their particular gathered Congregations being as the case stands coincident as to the main And our Expectations of some more general Meeting of both for Reconciliation suffering hitherto Disappointment it does seem even necessary to me for stirring up the Brethren to this Work that the Difference between them which is not healed but sleeps should be awakened and must be awakened and brought again to Agitation till the matter be composed Must I say not in regard to the setting a few righter in their Judgments whom I think out which yet is also intended but in regard to this more general end of composing the Nonconformist Body For which Composure then there must be now either an Agreement of All in the same Points which can never be for the Understanding of diverse Men will be diverse as their Faces are diverse and I cannot approve of any Man 's going about a weak and vain obtaining that Or else an Agreement only in Practise and Love leaving every Brother Free to abound in his own Sense as to these Points wherein we differ so long as they indanger not the Foundation This is that I count is to be done to which end Having printed one Sheet with some Animadversions on certain Exceptions against Mr. Williams's Books Mr. W. thought good to answer these Exceptions himself in another Sheet directed to me and Mr. Lobb hath answered his Sheet in four or five There is one Point as appears there collected for an Error wherein they have both appealed to me and I have said something to it But having not then by me Mr. W's Books I referred the Matter to the Brethren when they meet and to his Books with this Adjustment That if that Error upon Examination was not found in them Mr. Lobb should ask his Pardon if it was then did Mr. W. deserve rebuke not because he erred as all do in some things but because he denies the Error to be there and should very honestly confess it that so all might be made up By this means one of them shall get Love in such an ingenuous Acknowledgment and the other Victory I have since been accommodated with Mr. W's Books and have looked into them and find it harder than I thought to tell unto whose share the Love and Ingenuity must fall In the Preface of Mr. W. to his Book of Gospel-Truth in the third Leaf are these words The Gospel hath another Sanction to the Preceptive part of the Law than the Covenant of Works had This change of the Sanction supposeth the Death of Christ and his honouring the Law by his perfect Obedience Upon these words Mr. Lobb collects that Mr. W. holds that there is a Change of the Penal Sanction of the Law which we count an Error These are Mr. W's words and lye together in the same Page and as to the Construction thereof I being appealed unto do premise this That the Gospel hath another Sanction than we Covenant of Works is a Truth on Mr. W's side and Mr. Lobb will grant it That there is no Change of the Penal Sanction of the Law is a Truth on Mr. Lobb's side and Mr. W. will grant it But whether the Gospel hath another Sanction to the Preceptive part of the Law and There is a Change of the Penal Sanction of the Law be the same is the Question Unto the Decision hereof thus much I have said in Mr. Lobb's Sheets before I examined Mr. W's Books that a Change of the Sanction and Another Sanction is all one And so far I am right because so much is intended by Mr. W. as appears by the words conjoyn'd and urg'd by Mr. Lobb But whether a Change of the Sanction or Another Sanction being all one to the Preceptive part of the Law as taken into the Gospel in Mr. W's Sense be a Change of the Penal Sanction of the Law in Mr. Lobb's Sense is still the Question Before I come to the passing Judgment it will be most to Edification in the first place to understand and state the Point it self Some Worthy Divines says Mr. Baxter say All the Law of Innocency is ceased Precept Promise and Threatning Cessante capacitate subjecti Lex cessat Others say that all are still in force Himself saith the Precept and Threat is but the Promise only through our Incapacity does cease Now let these Worthy Divines that say the whole ceases explain their Tenent and let us see what they draw from it and if there be nothing in the Matter explain'd but what we can approve in ours let them in God's name enjoy their Scheme of Thoughts and we our own God hath abolished the Covenant of Works by substituting a new one in room of it says Dr. Owen as Mr. W. hath quoted him Def. Gosp P. 44. Mr. Lobb does not must not say that none but Socinians are of that Opinion There is something now here accordingly that Mr. W. holds and Mr. Lobb thinks to be an Error But what does Mr. W. say upon it Is there any thing he deduces from thence that is dangerous or of evil Consequence to be reproved Is there any thing delivered in his Explication but what Mr. Lobb approves and does himself and his Brethren deliver and preach if he preach at all or preach the Gospel If the Deductions he makes from his Truth and the Deductions Mr. W. makes from that Error be the same Doctrine and that which is sound and necessary to Salvation what reason is there for all such to be Chid that cannot bear one with another Mr. Lawson that Judicious Divine of whom Mr. Baxter says somewhere that he learned more of him than any one living does say that They who hold that the Law remains the same and that God as Rector by Substitution transferring the Punishment merited by Transgressions upon Christ and in consideration of Satisfaction made by him remits Sin so that here is nothing but a Relaxation or Interpretation of it do Err. In another place he says likewise To think that the
this ground is it that he opposes Grace and Works so often as he does in the business of Justification By Grace are ye saved not of Works Eph. 2.8 9. Who hath saved us not according to our Works but his Grace 1 Tim. 1.9 If by Grace then not of Works Rom. 11.6 Not by Works of Righteousness which we have done but according to his Mercy he saved us and yet by Regeneration it follows and renewing of the Holy Ghost Tit. 3.5 How is that Are we saved by at least not without Works wrought in us by the Spirit or Grace which regenerates us and yet Not of Works Again Not of Works least any Man should boast Eph. 2.9 10. yet it follows we are created in Christ Jesus to good Works To answer this St. Austine and from him the Schools distinguish of Opera Naturae and Opera Gratiae We are not saved by Works or according to Works done in our own strength but by Works done by Grace But is this the Apostles meaning No I have shewn in my Book of Justification that one thing of three wherein Austine was out and hath mislead the Schools is this Notion of Grace By grace he understands still this inherent Grace or Operation of God's Spirit in us when Paul understands it of that without us his Favour or Condescention to us Not of Works but of Grace is all one as not of Desert but of Favour only Grace is Mercy without or contrary to Merit Now when the Papist receives the Solution mentioned the Protestant generally will have all Works though of the Regneerate to be but Rags and Christ's Righteousness alone to save us But they are both out for Paul's meaning is plainer than they think Not by Works of Righteousness we have done The Righteousness which the Jew hath done is living according to the Law of Moses The Righteousness which the Gentile hath done is his living according to the Law of Nature There is neither one or the other that fulfil that Righteousness as answers God's Law so as it should be able to save him and therefore it is of Grace or Mercy that any are saved By this Key must that hard Text also be opened Rom. 9.16 So then it is not of him that willeth nor of him that runneth but of God that sheweth Mercy What Is there any that find Mercy or are saved but they that will and run I answer No but there is none of them that will and run do will and run so as would save them if God did not pardon their Failings and accept their Endeavours through the Merits of Christ The meaning is that seeing no Man hath those Works the Law requires to Salvation it is of Grace or of Mercy that we are accepted to Life on Another Condition Well now it being of Grace that we are Saved or Justified in opposition to Work 's and it being necessary that those Works be understood of such as the Law requires to Justifie us that is Perfect Works Meritorious Works which if we had we might boast and expect the Reward as of Debt and the reason why we are not justified by Works being because we have them not it follows that there is another Righteousness which is to be had short of that the Law requires to Justification not Perfect not Meritorious not such as would make the Reward due of Justice but such as needs Grace for the Acceptance Therefore it is of Faith that it might be of Grace and that I say which we must have for God cannot account a Man Righteous which is to justifie him that is not Righteous his Judgment being according to Truth And what Righteousness then is that a Man must have and be found in but that we call our Evangelical Righteousness the Righteousness of Faith The Just shall live by Faith Note it he is Just Righteous that lives or is Justified But how Righteous Not according to the Law but the Gospel Hence is the Gospel called the Ministration of Righteousness Hence do we read of a Righteousness brought in by the Messiah slain in Daniel Hence that we are chosen in Christ to be Holy That he hath redeemed us from Iniquity That the end or one end of his Death or Redemption is to make us Righteous as our Divines still say but I never found any satisfactory account of it by them The matter in short is you may see it fuller in my mentioned Book p. 43. that by Christ's Death a Law of Grace is obtained upon which our Faith and Repentance is accepted to Life or imputed for Righteousness or we made Righteous so when by the Law of Works there is none no not one Righteous or ever could be in the World Hence is this Righteousness called the Righteousness of God as being ordained and accepted by him instead of that I even now called the Righteousness of Man And which is of God by Faith instead of such Works which the Law required to Justification Hence lastly are we said to be Justified by Faith the most single and plain reason whereof is because that Faith to a true Believer is imputed for Righteousness Rom. 4.22 23 24. And Faith is said to be imputed to him for Righteousness because God does account such a one Righteous and deals with him as such in freeing him from Punishment and accepting him to Salvation through the Death and Obedience of our Redeemer Justification in which sense also he calls him the God of his Righteousness When as for any acceptance of him through the Righteousness of the Messiah to come a Righteousness without him made his by Faith which could abide God's district Justice I find not the Footstep of one such Thought To rely therefore I will say on Christ's Righteousness as ours without regard to any thing within or without regard to the Condition is self-deceiving But to rely on God's Mercy and on Christ's Merits for acceptance of what we do and Pardon for the Failings is Substantial Religion and of Justification by Faith in Christ's Blood a good Exposition I have now something more to be farther pondered on this Point The chief is That what I have said before about the Commutation of Persons that it is to be held in regard to the Impetration not Application of our Redemption I would offer over again likewise in regard to the Imputation of Christ's Righteousness I have said and say it over that this Phrase is not found in Scripture but I will acknowledge the thing in the true sense of it which is this Christ Jesus did really obey the Law and suffer its Penalty for us which is in our place or stead To do a thing now in my stead is for another to do it so as to save me the doing it Christ's Suffering and Obeying was to save us that Suffering and Obeying No says Mr. W. somewhere Christ suffered indeed in our stead that we might not suffer but not obeyed that we might not obey But if Christ
make the Punishment due but the Pardoning Law being conjunct with it makes the Impunity due also In primo instanti the Punishment in secundo Impunity It is necessary therefore I judge for Mr. W. to explain his Term Sanction and try if he can make his words so intelligible as one may say he gave no occasion of Mis-construction But seeing by this Phrase of his as I call it in Mr. Lobbs Sheets and much more by that Mr. Lobb hath added from another place The Gospel doth not denounce Death for the same and every Sin as Adam 's Law did there is occasion given to Mr. Lobb to believe him herein in an Error if it be one and the contrary be not and rationally to do so I must in my Judgment on the case so far excuse Mr. Lobb Let us consider again The words of Mr. W. may be construed either with Application of his Readers Thoughts to the Law alone or to the Gospel alone or to the Law and Gospel both together If the Readers Thoughts be applied to the Law alone then Another Sanction being the same with a Change of the Sanction and that upon Christ's Satisfaction too he must needs understand the meaning to be that the Penal Sanction of the Law is by the Gospel or by Christ's Death and Obedience made void for the same Law cannot have two Sanctions and if its own be changed it is abolished If the Readers Thoughts be applied to the Gospel alone they must recur for there is no change of Sanction questionable as to that If his Reader construe him with Application of his Thoughts to Law and Gospel both together then may the meaning indeed be understood that the Gospel Sanction is changed from that which was the Law Sanction so as to be another and not the same without making void one or the other which yet is a perplext Conception Now of these three Applications of a Man's Thoughts to the words if one did not know that the last was the Author's meaning because he says so the first Application I think likest to fall into the Thoughts of another Man as well as Mr. Lobb's rather than either of the other So far is he farther to be excused On the other side when I come to look into Mr. W's Books and see with my Eyes what he hath said I may excuse Mr. Lobb in a mistake of Judgment if he do mistake but do not till farther Scrutiny clear him from wronging Mr. W. I will turn to his last Book first Man made Righteous p. 100. There is hardly a Truth more plain in the Word of God than that the Wrath of God abides still upon Unbelievers notwithstanding Christ's Death Mr. Lobb says he holds the Penal Sanction of the Law abrogated and how does this place stare in Mr. Lobb's Face I will turn next to his middle Book Defence of Gospel Truth p. 2. That Men while they reject the Gospel are not at all under the Curse of the Law I abhor How any should be under the Curse of the Law and the Penal Sanction of it be not of Force I never yet had one thought Let us look then last into his first Book from whence the Exception was gathered Gospel Truth p. 5. That the Elect while Dead in Sin and Unbelief are Children of Wrath and condemned by the Law I affirm Again p. 107. The Gospel denounceth and declareth all condemned till they believe It declares they are so and denounceth they shall be so John 3.36 He that believeth not on the Son shall not see Life but the Wrath of God abideth on him And v. 18. He that believeth not is condemned already Here is the case of all men by the Fall they are condemned and under Wrath Here is the way of Relief a Christ believed on and they that believe their Condemnation is reversed These places at the reading moved me much and made me write to Mr. Lobb but I found him aware of such Passages and not moved answering that for all these words Mr. W. meant them only of the Gospel Denunciation Mr. W's Opinion he accounts was that Christ by his Death hath taken away the Curse of the Law and the Curse the Unbeliever is under is only that of the Gospel He that believeth not shall be Damned To this purpose may be observed those picked Terms of Governing Justice and Governing Grace which Mr. W. uses as equivalent to the two Governments of Mr. Lawson the Creator's Government and the Redeemer's Government which must be supposed to have their two Laws the New vacating the Old As also those Arguments Mr. W. offers to prove a new Law that do notable fit a Judgment so possest What kind of Government can we assign to Christ says he if there be no Sanction to his Law But if he hold the Sanction of the Old Law as taken into Christ's to stand good I pray why such a Necessity of it to the New Nevertheless the words of Mr. W. as I have quoted them are so express for all Men by the Fall to be under the Curse which does imply the Law therefore to be of force that I cannot give Judgment upon any such bare Reasoning Let us therefore see another place Mr. Lobb points me to Defence of Gospel Truth p. 23. Adam's Law must be altered by the Law-giver to admit of Satisfaction Here says Mr. Lobb is plain proof of Mr. W's holding the Law changed But though the word altered be unskilfully said and he should say relaxed that which follows in three lines after to wit The Sentence that condemned Adam seizes on all Men as soon as they have being there needs no other does again turn the Scale for Mr. W. The Truth is the words I am to judge of between these two Brethren are in Mr. W's first Book and it is that alone must shew what was his mind then The Passages for him I have mentioned are not so positively fixt in that Book as in the two other after he was warned And there are two places not mentioned by Mr. Lobb but observed by me in reading the Book afresh quite over that do put me to a stand One is p. 221. where he hath words to this sense We are not to preach the Sanction of the Law of Innocency but may press the Gospel Sanction The other is in the express words Is it the Grace of God to leave his Precepts without any Sanction when he removed the Curse of the Law Here is the Curse of the Law that is the Penal Sanction removed that is changed and another brought into its room as being that it is like he meant which lies on all till they believe There is nothing goes before or after to alieviate this sense P. 242. I must needs say here therefore that I was sorry to see this place because I had come to a Judgment and finished my Sheets and was brought to this pass within my self Mr. Lobb I reasoned does verily believe that Mr.