Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	believe_v	faith_n	justification_n	1,535	5	9.2618	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65863	The divinity of Christ and unity of the three that bear record in heaven with the blessed end and effects of Christ's appearance, coming in the flesh, suffering and sacrifice for sinners, confessed and vindicated, by his followers, called Quakers : and the principal matters in controversie, between them, and their present opposers (as Presbyterians, Independants, &c.) considered and resolved, according to the scriptures of truth, and more particularly to remove the aspersions ... cast upon the ... Quakers ... in several books, written by Tho. Vincent, Will. Madox, their railing book, stil'd The foundation, &c, Tho. Danson, his Synopsis, John Owen, his Declaration / which are here examin'd and compared by G.W. ... ; as also, a short review of several passages of Edward Stillingfleet's ... in his discourse of the sufferings of Christ's and sermon preached before the King, wherein he flatly contradicts the said opposers.	Whitehead, George, 1636?-1723.	1669 (1669)	Wing W1925; ESTC R19836	166,703	202

confess that W. P. confesseth That Christ offered unto God a satisfactory Sacrifice c. yea a most satisfactory Sacrifice but not to help God as being otherwise unable to save men However it is evident that W. P. has according to Scriptures confessed to God's Power Omnipotency Infiniteness and also That Jesus Christ in Life Doctrine and Death fulfilled his Fathers Will and offered up a most satisfactory Sacrifice so that he hath been wrongfully accused concerning this matter And whereas T. V. saith That God's Righteousness and Truth obliegeth him to take vengeance upon all that have transgressed his Law and his will to punish sin and sinners according to their desert his Justice doth ingage him c. Answ. How then is God free in his Attributes as they confess and his Good Will shewed by Christ unto men for their good in order to Salvation or hath God two contrary Wills the one obliging him to take Vengeance or execute Judgement to the uttermost upon All and the other to Exercise Patience Forbearance and shew Mercy and so not to Will the Death of Sinners but rather their Return that they may Live Is there any variableness or shaddow of Change in God or rather is not the Love and Good Will of God held forth in Christ to all men in the first place and that then when he Chasteneth Corrects Reproves any for sin it is not in Vengeance or Fury but in Love and Good Will for his Vengeance is to fall upon his Adversaries that have rejected and turned against him and the free proffers of his Love in Christ Jesus and who have Crucified Christ unto themselves a-fresh and trampled upon the Blood of the Covenant and so despised the one Offering which was offered up once for all as a real Witness of God's Good Will Patience Forbearance Long-suffering towards all And now to T. V. his saying That Sinners must have Divine help to inable them to their duty or in doing good and when they have done their duty their works are but imperfect and they unprofitable servants and for it brings Luke 17.10 When you have done all the things commanded say we are unprofitable servants our Righteousness is as filthy raggs Isa. 64.6 Answ. If you Presbyterians and Professors were come to know a Divine help in what you do and to do all the things Commanded you would give us a better account of those Works and Performances brought forth by Divine help than to compare them to filthy Raggs Divine help would cloath you with better Garments than filthy Raggs What sad Doctrine is this to say the Good that is done by Divine help and that doing all things Commanded of God are but as filthy Raggs What darkness is this not to distinguish between self-Righteousness which are but as filthy Raggs and the good that 's done by Divine help that hath a beauty and splendour of God's Righteousness with it Is this the construction you make of Christ's Satisfaction or being a Sacrifice to God that you must be cloathed upon all your Life time with your own filthy Raggs of self-Righteousness And then to cover over all these your Babylonish Brats with a pretence of Christ's Satisfaction paying your Debt for you imputation of his Righteousness deceitfully and feignedly applyed by you to your selves in your filthy Raggs whilst you have no share in it nor feel in you the Effect of his sufferings as if you were only to believe and apply and sin all your time you are far from the state of the unprofitable Servant that did all that he was Commanded You are daily breaking the Commands of God and Plead for it much more farther from the state of those whom Christ called no more Servants but Friends T. V. That God never doth nor will nor can pardon any sinner without satisfaction made to his offended Justice for their sins Reply But then in Contradiction to himself he saith I shall not concern my self to inquire what God could or might do if he pleased Why then doth he say he never will nor can and seem to lay such an Impossibility upon God in the case as if he could not freely Pardon whereas he could do whatsoever he pleased and certainly he could both please and satisfie himself And then I Query How is this Satisfaction made by Christ T. V. It depends upon him as the second Person in the Trinity pag. 54. Query Does it depend upon him as Man or as God and Man T. V. It was necessary that the Person that should make Satisfaction should be Man because none but a Creature could suffer But then he adds It were necessary he should be God othewise the sufferings and satisfaction would have been but finite Query What then were the Sufferings Infinite that the Wicked inflicted upon the Body of Christ seeing nothing but a Creature could suffer he saith and yet as a Creature could give no proportionable Satisfaction to Infinite Justice What Confusion is here For as God he could not Suffer nor Die as is confessed but God did strengthen the Manhood to bear up under such opressure of Wrath But where doth the Scripture say That Christ the second Person in the Trinity did suffer under infinite Wrath either as God or Man or both He should have produced his plain Scripture for Scripture we own and Christ's Satisfaction as rightly stated and what a most acceptable Sacrifice he was to the Father for All yea his Suffering as Man or in the Flesh without the Gates at Jerusalem was all acceptible to God his Soul was also made an Offering for sin and that he was a Lamb slain from the Foundation of the World the Mystery Virtue and Effects of his Sufferings none knows but they that believe in his Name and receive the Righteousness of Faith But indeed the manner of T. V's stating the business I do not see that sense can be made of it whilst he makes it a Payment of a second Person distinct from God and yet not as a Creature for as such the Sufferings were finite as he faith that could not bear a proportionable Satisfaction to infinite Justice and then it being as God united that did bear up and strengthen the man under opressure of Wrath that made this Satisfaction as he hath stated it c. Obs. What amounts this to that God made a satisfaction to and paid himself either by inflicting infinite Wrath upon Christ as God which cannot be or else that he satisfied himself by the finite Suffering of Christ as man when as that which was finite could not satisfie infiniteness they say And as God-man can they say he was the subject of Wrath or vindictive Justice as their term is How these things should be reconciled I leave to the ingenious Readers to judge Answ. Yes still we know that God was ever satisfied and well-pleased in Christ Jesus and in all his Works and it was God that was in him reconciling the World

the benefit whereof they only receive who believe in and obey him in his Light within and to such only he is the Author of Eternal Salvation as do obey him though the free proffers of Gods Love in him towards all mankind God commended his Love to us in that whilst we were Sinners Christ died So that we do faithfully acknowledge the Love and Goodness of God in Christ and would not at all have it diminished or suspected nor yet have Christ's Offices Works or end of his coming brought into question however we do oppose mens confusions and misapprehensions concerning God Christ's Righteousness Faith c. which none rightly know or apprehend but they who are led by the Spirit of God And now touching Justification by Imputed Righteousness where it is known in reallity we never denied or opposed seeing that where God imputes or reckons righteousness as he did to Abraham and still doth to his Seed of Faith that hath a real sence and enjoyment of it as every one hath that is in the exercise of the true and living Faith But we do still oppose and deny the vain Conceits and Imaginations of the Presbyterians Independants and all of their affinity touching their false Imputation and Justification to sinful and wicked men whilst such which he that justifieth is abomination to the Lord as he is that condemneth the Just. Pag. 39. But whilst T. D. grants that the word Justifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew Hitzdik signifies Justum facere By this he hath contradicted himself and much of his Brethrens work for Persons being justified whilst the Subjects of Sin and disobedience for if 〈◊〉 Justifie be to make Just then t is a real work effected by the Spirit of God Sanctification and Justification being inseparable Companions as T. Vincent hath confessed which is not their imagined Justification nor pronouncing men righteous whilst they are really unrighteous for whilst such the Spirit of God doth both condemn and accuse and not justifie them in any thing contrary to its own nature neither is it truly said that men are made Just while they continue unjust and Sinners Secondly if the word Impute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifie to cast account and the Hebrew Chashab signifies to think imagine and reason c. as T. D. saith Then first if it hath relation to Gods imputing righteousness to the Believer the account he casts therein must needs be true for he doth not account wicked men righteous Secondly If Impute signifieth to think imagine and reason as to imagining it cannot have relation to God for his Account is beyond Imaginations and his thoughts above mans thoughts and then it is not safe nor true in man to depend upon his own thinking or imagining or imputation for where God accounts a man righteous his Spirit doth evidence it beyond thoughts or imaginations for many imagine and think themselves righteous when they are unrighteous as there is a Generation that is pure in their own eyes yet are not clensed from their filthiness and when Christ's Righteousness is esteemed any ones it is not without the works of her own as it is falsly asserted pag. 39. no more then Abraham's Faith was without its own works or obedience Pag. 40. T. D. Argues first from the proportion which our justification by Christ's Righteousness bears to our condemnation by Adam 's sin but our condemnation was by imputation of Adam 's sin therefore our Justification is by the imputation of Christ's Righteousness Rom. 5.19 Reply This Condemnation that is come upon all men is because all have sinned and partaken of the fall being in Adam in the Earthly state really bearing his Image and this is not a thinking or imagining a condemnation from or for an imputation of Adam's sin according to their notion of it but really a partaking of the disodience of one upon all every man shall die for his own iniquity the Soul that sinneth it shall die c. And if our Justification by Christ's Righteousness bears a proportion to our Condemnation then must we as really partake of Christ's Righteousness being converted as we have of sin being unconverted and this is not a thinking or imagining our selves righteous but a true enjoyment and bearing his Image and being conformable to it as really as we have born and been conformable to the Image of the Earthly 1 Cor. 15.47 48 49. T. D. Argues secondly from the proportion of our being made righteous bears to Christ being made sin but Christ was made sin by imputation therefore so are we made righteous 2 Cor. 5. ult for he was made sin for us who knew no sin i. e. by an experimental knowledge of its operation in himself he did no sin 1 Pet. 2.21 that we might be made the righteousness of God in him Reply Here T. D. hath but brought over his old Arguments long since answered and confuted by that Servant of the Lord S. Fisher as may be seen at large in his Book Rusticus ad Acadaemicos which T. D. J. O. and their Brethren could never answer this I mention that people may perceive his matter to be neither new nor more profound then it was many years ago when it was confuted by Truth And if our being made the Righteousness of Christ bear●● proportion to his being made to be sin for us when he knew no sin by its operation in himself nor did sin then it follows by this proportion that we are made or rather thought or imagined to be the Righteousness of God in Christ whilst we neither knew his Righteousness nor experienced his work in our selves nor did righteousness which is altogether false and contrary to the Apostles Doctrine and intent seeing that it is Christ in whom is no sin that we are made Gods Righteousness having experienced the new Creatures state in Christ which in him is created unto good works which God hath ordained we should walk in them 2 Cor. 5.17 18. Ephes. 2.10 and this is more then thoughts or imaginations of being righteous or in Christ for it is in truth and reallity which admits not of your imagined applications or claiming an interest in that which you are out of and which is none of yours in the true enjoyment And if the word Impute hath relation to Justification and Justifie signifie Justum facere then W. P's definition thereof is true being that which expresseth what is personally enjoyed and not imagined and this was no Cavil as Tho. Danson falsly saith page 41. T. D. God admits of what Christ did on our behalf as if it were our Personal Act pag. 41. Reply This is his apprehension of the Sureties payment of the Debt as appears before which is a very easie put off to evade personal or real and perfect obedience on the Creatures part but it will not be so accepted of God as the end of Christ's Obedience seeing that it was to