Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	faith_n	soul_n	work_n	7,291	5	5.7496	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45149	Peace at Pinners-Hall wish'd, and attempted in a pacifick paper touching the universality of redemption, the conditionality of the covenant of grace, and our freedom from the law of works upon occasion of a sermon ... / by a lover of truth and accommodation.	Humfrey, John, 1621-1719.	1692 (1692)	Wing H3700; ESTC R5169	19,418	34

is some distinction must be made here so that mediately indirectly or some way by way of Redundacy such blessings even as these are the benefits of Christs Redemption to such and such particular persons let that distinction be formed right and in such a sense will the condition we speak of be a fruit hereof to the Elect even by its redundant merit and value The purchase Christ made was a purchase for us and for himself His purchase for us was that we should be pardoned upon Condition He purchased for himself a power to give us that condition that our pardon may be compleat All power is committed to me in Heaven and Earth faith Christ after he was risen There is accordingly a Redemption by price our Divines say and by power Pardon upon condition is the fruit of his Redemption by price But the Condition is the Effect of his Redemption by power When by his Death I say he had paid the price of a pardon for All upon Condition by his Resurrection he receives power to conferr the condition to whom he pleases that is the Elect which when they perform they are justified or have absolute right in it And that may be a good resolution as to the sense of that Text He was delivered for our sins and raised again for our justification To make the matter though more plain we have that Text in the Acts. Him hath God exalted to be a Prince and a Saviour to give repentance to Israel and forgiveness of sins Repentance we see and so faith comes from this power the power of Christ as a King rather than as a Priest and if as a Priest both 't is by vertue of his Intercession as he is at Gods right hand rather than of his Oblation Now Christ intercedes for nothing but according to Gods Will His will is his Decree and it is from the decree his decree of Election that our faith and repentance does come It is not from Christs purchase by price it is not from the power of our free will but it is from Election which belongs to God not as Rector but as Lord of his own gifts working the same effectually in us It is out of this Treasury Christ gives it And not by virtue of a right to any from his death but by the power of an endless life Not as Testator but as the Executor or Dispenser of his Fathers Election In fine Christ by his death did merit or procure this power that he hath at God rights hand By this power he gives us Repentance and Faith Faith and Repentance then is not the fruit of Christs death any otherwise than mediately or indirectly as being derived from this power which he obtained by it God I again say for the merit of Christs life and death exalts him to the power mentioned Wherefore God hath highly exalted him By this power or as exalted Christ gives his Spirit to work Faith and Repentance in whom he chooses or hath chosen By this work they are regenerated and that Article in the Agreement or Covenant as some call it between Father and Son When thou shalt make his Soul an offering for sin he shall see his seed is made good to him In this way about then and no other does Faith and Repentance come to the Elect by his death when the direct and immediate fruit of it is Vniversal That is Faith and Repentance the Condition is the fruit of Christs death as all other Blessings are which are asked of God for Christ's merits sake or which he as Prince and Saviour bestows on his people Whereas now it pleased the Gentleman to tell me That he never heard any Divine say in the Pulpit that which I said If he will understand me right I will take it for a Commendation rather than disparagement seeing it does import that what these Moderate Divines do generally say in the Substance was so deliver'd by me by way of Cultivation as did make some impression upon him as if it had been new rare or singular altogether That which I delivered in effect was indeed only this That Christ hath procured for the World a General Pardon But there is none have Benefit by it but he that believes and repents If I had called this a Vniversal conditional Remission and said no more which is the same whole thing he had not perhaps been surprized and I could as easily have said so but to speak as I did was better as fitted to my pacificatory end This is what I said I gave it light from the consideration of a Pardon by Act of Parliament A Pardon is agreed on by the King and the two Houses the People know nothing of it and do nothing to the obtaining it and the Pardon is General Nevertheless if any come to have the benefit by this Pardon he must look into the Act and see how it runs he must see what Qualifications it requires and if he does or will not qualify himself according to to the Act he loses the benefit It is so in this Act of Grace or Pardon for the world It is an Act of Grace I say perfectly free to man No man does or can do any thing to pacify God or merit the same It is all from the Agreement between Father and Son that Christ should fulfill the Law and by suffering also satisfy for our sins and the Pardon thereby be granted in our behalf while man does nothing himself by way of Cause I must say Condition or Active Occasion thereunto and here do I bring off those that say this Act Law or Covenant of Grace is without condition which in this sense we all see is really so And yet when any man comes in particular for benefit by this Pardon Act of Grace Grant Law Covenant Testament for this Grant of Pardon obtained by Christ the Covenant or Testament of Christ which is his Will bequeathing what he hath purchased upon his own terms are all we must know but the same thing he must read the Act and see how it is passed or read over the Will and see how it is made he must go to the Rowl which is the Word of God It was decreed from Eternity it passed at Christs death it was inrolled in Gods Words and promulgated by the Ministers of it and there he will find that God requires of every man to Believe Repent and walk sincerely before him in order to have the Benefit and that unless he Believes and Repents he is to have none by it And by this do I justifie those also of our Divines which are the Generality who say this Act Law or Covenant of Grace hath Conditions And when thus much will be acknowledged on both sides to wit That it is the sound Believer only or sincere Convert that is pardoned Absolutely so as to be Saved you have a way chalked out for Reconciliation of our Brethren at least so far as I drive to wit That Conscientious

offended and many others at what you delivered But there was nothing said by me to contradict that not a word about that matter That I will now say reserving my peculiar thoughts till by and by is this The death of Christ may be considered as it avails to the purchasing of Remission of sin and Salvation upon condition Or as it redounds to the procuring the condition for Remission and Salvation The death of Christ was for All or Christ died for All in the first sense In the second I will suppose with him only for his Sheep or the Elect. There is no doubt but God or Christ may maius minus amare Who is the Saviour of all men says the Scripture specially of those that believe That which moved this Gentleman I believe and others if there were any other besides them he moved was my speaking of a General Pardon for all the world purchased by Christ the Saviour of the World This seemed new to him at the hearing but by that time I came down from the Pulpit to the Vestry his own reason did prompt him being I will suppose a judicious but perhaps conceited man and whether so or no Citizen or Scholar I know not to understand no other by my General Pardon but that Christs Redemption is Vniversal which therefore he alledged as the point offended him In whom we have redemption through his blood even the Remission of our Sins says the Apostle in two places Redemption therefore and Pardon are of equal extent out of question I quoted that Text and this other God was in Christ reconciling the World unto Himself not imputing their Trespasses If this Gentlemans Conception be True That Christ hath purchased a pardon only for the Elect then the Apostle should not have said Reconciling the World but Reconciling the Elect to himself And when the Apostles says the World why should he be offended if I speak after the Apostle and not him Then came the Disciples and said to him Knowest thou not that some are offended But he answered Let them alone In such a Case as this I must say after my Saviour is any any man offended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them look to it Sir you know there are two sorts of such as oppose Arminianism One that is the high sort and the other the moderate sort that are for the middle way in these Controversies and I confess my self one who have wrote several peices so called We that are of this sort do hold Election to be of particular persons not the choosing Believers to be saved with the Arminian and Lutherans but the choosing Persons to believe But Redemption we hold to be Vniversal The Scriptures say Christ died for all and for every man God so loved the World says Christ that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life By the World this Gentleman must understand the Elect but when by the words that whosoever believeth in him Christ plainly intimates that there are some of those God loves do believe and some not the World must be more than the Elect. Of the world of those God loves so as to give his Son to dye for them some believe in him and have everlasting life and some believe not and perish But of the Elect all believe and none perish One Text more I will quote Whom he did predestinate them he called Whom he called them he justified Whom he justified them he also glorified And why is Redemption here left out of the Apostolical Chain but because those he hath redeemed are all the world If the Doctrine that this Gentleman hath received were right the Apostle would have said Whom he did predestinate them he Redeemed I shall use no more Arguments or Scriptures when so many may be had but because this Gentleman was apt to think me singular in what I said it is fit he know that the Church of England and consequently our Holy Martyrs Cranmer Ridley Latimer Bradford does in her Catechism assert this Doctrine when the child is made to answer there Who hath redeemed me and all mankind The excellent Dr. Bishop Davenant hath wrote a Book on purpose De Morte Christi to maintain this point Archbishop V sher not to name any of our Eminent forraign Divines hath done the like Mr. Baxter that every foot is commending this book of Davenants so highly is one I won't scruple to say now he is dead no less profound himself and chose to go this way with them There is a distinction which this Gentleman hath not I suppose ever considered which may bring light and some Conviction to him A distinction of Christ in the Flesh and of Christ in the Spirit It is we know a Scripture distinction What Jesus Christ now hath done for us in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath and must have done for All and the direct and immediate fruit of it belong to all for he took on him our flesh not as the flesh of the Elect but as the flesh of Mankind the nature of man not that of Angels What he does for us in the Spirit is peculiar to some and if it be saving to the Elect only The work of Christs redemption being by his Blood was wrought for us through his Flesh in which all mankind have Union with him and that is therefore Universal with the benefit that does directly and immediately issue from it the giving us Faith and Repentance is the work of Christ through the Spirit in which his Members only have Union with him and is particular to the Chosen To come up closer then to this person speak exactly if I can The death of Christ as it is Redemptory Propitiatory or Satisfactory for sin hath this fruit I speak of Pardon It is this is the direct immediate proper fruit of it I think I may say too the only such fruit of it for Pardon for all sin of Omission and Commission and consequently a disobligation from all punishment of Loss and Suffering is passively taken no less than a right to Impunity and Life and this is held forth upon condition of Faith and Repentance to all the World But the Condition it self performed by some is not the fruit of Christs death as a Propitiation though by way of Redundancy it comes by it If you ask me what Redundancy or How I will tell you though I can't Peremptorily as thus In all things whatsoever we pray for suppose it be for fair weather as we have Collects for such Occasions we ask it in Christs name for his sake or through his merits when yet it would be a strange speech to say Christ dyed that we may have fair weather And nevertheless there is some sense in which there is a Truth in this for if Christ had not attoned God by his satisfaction for sin there is no blessing could be obtained for or by any Now when there