Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	spirit_n	witness_n	witness_v	3,134	5	10.5018	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27029	The Scripture Gospel defended, and Christ, grace, and free justification vindicated against the libertines ... in two books : the first, a breviate of fifty controversies about justification ... : the second upon the sudden reviving of antinomianism ... and the re-printing of Dr. Crisp's sermons with additions ... / by Richard Baxter ...	Baxter, Richard, 1615-1691.	1690 (1690)	Wing B1397; ESTC R20024	135,131	242

Physical and Moral Reception when they should tell us that Faith is not the Physical but the Moral Reception of Christ to Receive in sensu Physico is nothing else but to be the Passive t●rminus of an Agents efficiency and is signified by Passive Verbs To receive Justification Sanctification Adopti●n Physically is nothing but Justificari Sanctificari c. to be Justif●ed Sanctified Adopted But to receive Morally is Accipere to accept the gift by consent and exercise th●t consent by contract and containeth as is a●oresaid many Physical Acts as to receive a Tutor a Master a Physitian a King a Husband c. And such is Faith a receiving not of righteousness only but of Christ with all his offered benefits And when they say that other Acts or Graces may be Conditio●s but none but Faith is the Instrument 1. Certainly that called by them Instrumentality is but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creder● the Act it self in specie and the Conditionality is the nearest reason of its Interest in our Justification 2. And there is nothing more in the Nature of Assent Trust or any Act of Faith be●●des meer Acceptance or Consent why they should be called Receiving than in Love Desire Glad●ess Hope or Seeking 3. And Accepting Christ as our Teacher King and Intercessor in Heaven is as much conditional and necessary to our Justi●●cation and Salvation as accepting his Justi●●cation and Deliverance from Punishment That which men are most averse to Love Holiness and Obedience is made the Condition of that which men more easily accept And indeed those that in sensu Phy●ice they call Other Conditional Acts are but modifications or parts of the same Moral Act which is the Condition The Faith by which we are justified is that true Christianity which includeth our believeing consent to God the Father Son and Holy-Ghost our belief of Christ and our thankful acceptance of him to be our Teacher Intercessor or Priest and King with his offered Grace and that this acceptance is with Desire Love and Hope exprest in a holy Contract or Covenant This is the Souls Marriage with Christ and Allegiance to him and it includeth the renouncing our trust in all Creatures or in any Righteousness of our own so far as they would usurp the least part of Christ's Office Work or Honour None of all this is Justification by Works LXIV They erroneously tell us That nothing is Properly a Condition which is it self a Free Gift As if God could not Command and Give the same thing and make his Command a congruous means of Giving LXV They erroneously hold that nothing can be called a Condition of one Gift of the Covenant which is not a Condition of all Whereas God hath many Anticedent Gifts before any Condition be so much as imposed Without any Condition he gave us our Being and gave us a Saviour and the Gospel and the conditional Covenant and offers of Grace And why may not the reception and use or not rejecting of a former Gift of Grace be made a condition of the giving of more To him that hath shall be given may not Faith be the gift of God and yet be the condition of Justification and Salvation LXVI They erroneously hold that when a man is once justified the continuance of his justification is Absolute and hath no imposed conditions contrary to Christs own words Joh. 15. and many plain texts of Scripture LXVII They erroneously put Free Grace and Free Will in such opposition as if nothing could be an act of Free Grace which imposeth any condition on Free Will which is true if by Free Will they mean Freedom of Natural sufficiency as Free without Grace from vitious habits and inclinations for we have no such Free Will But these men know not what Free Will is nor distinguish Freedom from Prohibitions and from Constraint and necessitating predeterminating efficient Premotion from Moral Freedom LXVIII In some points forementioned about Faith and Justification the unapt Words and Methods of some Reformers give them advantage But Dr. Crispe and the gross Antinomians take Faith to be neither Cause nor Condition of Justification but meerly the receptive belief that we are Justified already before we were born so that Faith justifieth only in our consciences which is but to be conscious that we are Justified LXIX Accordingly Dr. Crispe maintaineth that Election and Justification are known only by two means The Spirit within revealing it and Faith receiving it that is The Spirit inwardly saying Thou art Elect and Justified and Faith believing this so that neither of these Justifie us but only make us know it LXX They m●stake the meaning of the Witness of the Spirit As if it were but an inward Inspiration and Impulse equal to a voice saying Th●u art Elect and Just●fied Whereas it is an Inherent Impress and so an objective Evidencing witness even the Divine Nature and Image of God and the habit of Divine ●●lial Love by which Gods Spirit marketh us out as adopted As likeness of the child to the Father and love are an evidencing witness of true Son-ship And as Reason is a witness that we are Men And as Learning is a witness that we are Learned So Sanctity is an evidencing witness that we are the children of God Holiness to the Lord is his Mark And he that nameth the name of Christ departing from iniquity hath Gods Impres Yet there are other subsequent parts of the Spirits witness that is 1. Causing us to exercise 2. And to know the Grace that he hath given us 3. And exciting in us a joyful perception of it LXXI Hereby they destroy the assurance and comfort of most if not almost all true Christians in the world because they have not that inspiration or certain inward word of assurance that they are Elect and Justified I have known very few that said they had it And of those few some fell to Debauchery and some to doubting And though Prophetical Inspiration prove it self to them that have it it s not possible for others to know but that a counterfeit Fanatick conceit may be it LXXII Hereby the Ungodly are dangerously tempted to damning presumption and security while if they do but confidently believe that they are Elect and Justified they are quieted in sin LXXIV Dr. Crispe copiously maint●ineth that a Man cannot be sure that he is Justified either by S●●cerity or V●iversal Obedience or love to the Go●ly or any such Grace To the dishonour of Holiness the contradiction of Scripture and the ov●●throw of the comfort of Believers LXXV They tell us that we must not fix s●t times for Prayer or other Worship but stay till Gods Spirit move us or tell us when to Pray As if God were not the God of Order but of Confusion and did not move us as reasonable creatures by a rational guidance of us They would be loth to follow their crooked Rule in commo● things and to keep no set-times for their Trading Labours

never sinned And if we suffered in him for all sins of Omission and Commission we merited glory without any other obedience For the Law requireth nothing but Innocency as necessary to life He that hath no sin doth perfectly obey And pardon of all sin of Omission and Commission is the pardon of all punishment of Sense and Loss and so of the loss of promised Life Besides that one that is reputed to have Legally fulfilled the Law must be unjustly corrected by the punishment of temporal afflictions or death or loss of the Spirit and Grace and hath present right to the reward of that Covenant or deliverance from all penal evil at least so that this Doctrine of strict Legal personating Representation overthroweth the New Covenant and Law of Christ and all his Kingdom of Grace and all Religion III. The third fundamental Errour which we deny and oppose is that the Vnion between Christ and the Elect say some or Believers say others is so near as that his very personal Holiness Righteousness and Sufferings are in Law sense truly our Holiness Righteousness and Sufferings as the accidents of our persons As if Christ and Adam and every Christian were one and the same subject of Holiness Righteousness Suffering Merit or Satisfaction Yet they dare not say that the Union like the hypostatical warranteth such a community of Properties or Attributes as that we may be said to be Divinely Righteous perfectly Holy never to have sinned to have satisfied for our selves to have merited our own Salvation and many such like as seeing the evil of the consequents though not of the premises And here sometime they abuse the similitude of a Husband and Wife whereas they are distinct persons and one is not wise just or guiltless because the other is so nor hath the Wife any propriety so much as in extrinsick goods but by contract in the proportion granted by the Husband Some abuse the similitude of a Head and Members whereas Natural Head and Members make one Natural Body but so do not Christ and Believers And a Political Head and Members are distinct persons and one is not guiltless righteous wise or good because the other is so But of this more before and elsewhere Some here abuse the similitude of Christs being the second Adam which you here though not to this Errour insist upon And then they feign us 1. To have bee● otherwise in Adam than we were 2. And his sin to be otherwise imputed to us than it was And 3. The similitude to extend further than it doth I. They feign us to have been Personally in Adam whenas we were but seminally in him and personally from him 2. They feign us to have been in him by a certain Covenant more than we were by Natural In-existence And that his sin was arbitrarily by God through that Covenant imputed to us further than we were guilty of it by any natural In-being or derivation As if God made all men sinners by his arbitrary imputation of that to them which in their natures they were not really guilty of And as if our guilt of Adams sin were just of the same sort as his yea and our guilt and his guilt were individual accidents of the same individual persons But this which Dr. Twisse oft confuteth in most of his Books I have so largely and lately cleared in my published Disputations of Original sin that you shall excuse me for not reciting it here 3. The guilt of Adams sin being ours by Natural Derivation cometh to all alike entirely according to the subjects capacity and necessarily without the consent of Parent or Child Were Adam and all Parents unwilling to communicate it in generation it would nevertheless be done But Christ being not a Natural but a contracting voluntary Root and Cause doth communicate the fruits of his Righteousness only voluntarily by gift of Contract at the time in the ●anner and measure and on the terms that he seeth meet Here it is observable 1. That both Generation and Regeneration have much unsearchable How Souls generate Souls and how the Spirit of Christ communicateth Grace to Souls will never here be clearly apprehended ●ohn 3.8 2. But it 's certain that the Soul of the Parent is not the Soul of the Child but some cause of it and so that they are not one person 3. We were not persons in Adams person either the same or distinct 4. But Adam caused us not as a man maketh a garment house c. but as one Candle doth light another by some mysterious communication of its essence so formae se multiplicant by the Divine benediction Increase and multiply and primary causation 5. Though we were not pers●nally but virtually and seminally in Adam yet when that seed becometh a person that person is from Adam and so must proportionably be guilty For who can bring a clean thing out of the essence of an unclean 6. Adam had the common Nature of all men specifically and radically and causally though as their nature individually constitute their persons they existed not in him as extra causam 7. So Jesus Christ did more assume the common Nature of faln Man than the persons of any or the Nature as extra causas constituting the individual person 8. Ponum est ex causis integris malum ex partiali Any defe●t maketh sin but good must have entire causes Adams sin causeth Original sin in all ex privatione causationis boni But if Adam had not sinned every sin of their own would have made his Children unrighteous 9. Christ having suffered in the common nature of man so far did it in their stead and if you will needs so call it so far represented fallen mankind as that if they will personally receive him by faith in the New Covenant they shall not perish for Adams sin or their own supposing that the parent is the accepter for the Infant none perish for Original sin alone without the addition of neglected and refused grace and remedy 10. It is not only the Spiritual off-spring that Christ was a second Adam to but partly to all mankind For by a resurrection though not to glory all men are made alive by Christ Joh. 5.22 23 29. 1 Cor. 15. And all have a general conditional reconciliation and pardon 2 Cor. 5.19 20. Joh. 3.16 So that actual Justification resulteth to no man from Christs meer representation of him but from his free donation by the New Covenant 11. It 's doubtless that all and only the holy seed or faithful are justified actually by Christs Righteousness But in what sence it is imputed to them is all the doubt 12. It 's also doubtless that Christ suffered in our stead But in what sense how far is all the doubt Because we deserved it he voluntarily assumed it to demonstrate Gods Justice Mercy and Wisdom and deliver us You say before that It was strictest Justice that was shewed on Christ I would not strive about the