Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	child_n	father_n	visit_v	6,429	5	10.0460	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38139	A short review of some reflections made by a nameless author upon Dr. Crisp's sermons, in a piece entituled Crispianism unmask'd with some remarks upon the union in the late agreement in doctrin among the dissenting ministers in London : subscribed the 16th of December, 1692, and that as referring unto the present debates ... / by Thomas Edwards, esq.	Edwards, Thomas, fl. 1693-1699.; Crisp, Tobias, 1600-1643.	1693 (1693)	Wing E236; ESTC R31409	64,054	46

during their state of total unbelief are Aliens and Strangers unto these great Mysteries that therefore God should not know them as being in Christ as a publick Person and as such through him be reconciled unto them 2 Tim. 2. 19. Or have any of the Elect any more by Faith in their actual possession than what they had through Grace an irreversible Title unto from all Eterâ—ity Tit. 1. 1 2. But our Author tells us of which he seems to be very fond by his bandying of it backwards and forwards against the Dr. That Because whilst even the Elect are in a state of Nature they are the Children of Wrath and also that they that believe not the wrath of God abideth on them therefore they cannot be as much the Favourites of Heaven as the Saints now in Glory are I beseech thee Reader mark it well and a very ordinary capacity will introduce thee not only into the fallacy of his proceedings but the Arminian rottenness of his Hypothesis luâ—king under the same From whence is it that they come to be translated out of a state of Nature into that of Grace or to be actually removed from an obnoxiousness unto and an eternal abiding under the Wrath spoken of which indeed is the portion of Reprobates amongst which Hypocrites and Double-Dealers especially if Professors and those of them with a witness indeed who would under a pretence of Holiness carry on their sinister ends by those ways and means which are absolutely inconsistent with the same I say is it from themselves or from God If the former then we are not deceived in these our Adversaries but know where they are if they say the latter then it is evident that their own Concessions must give their Assertions the Lie for it is either in the ability of the Elect to discern into and also change both the state of their Persons and frame of their Natures or it wholly lies in God and that both as to his Will and Power therein But in our Author's sense there is nothing but wrath in God against them all whilst in unbelief what then in God must be the motive to remove this unbelief for a justly provoked wrath in my apprehension would scarcely be moved to step one step to work that in man which must remove and annihilate it self and indeed it were unreasonable to expect it Therefore certainly it appears to me That this Vnbelief which in it self exposes to the wrath of God must be removed by its contrary which is Faith and this is wrought by the mighty operation of God Now whether this proceeds from Love even the very same the Saints in Glory are undisturbedly filled with and consequently Reconciliation in all the fruits of the same the former being the root-cause of the latter let the Learned Athenian Club determine in the next of their most admirably unintelligible Debates Observe Reader that Scripture Exod. 34. 6 7. And the Lord passed by before him and proclaimed The Lord the Lord God merciful and gracious longsuffering and abundant in goodness and truth Keeping mercy for thousands forgiving iniquity and transgression and sin and that will by no means clear the guilty visiting the iniquity of the Fathers upon the Children and upon the Childrens Children unto the third and to the â—ourth Generation Where the Lord proclaiming his Name to be The Lord God merciful and gracious long-suffering c. yet declares That he will by â—o means clear the guilty Now one would think according to our Neonomian Scheme That this is highly incongruous for who can be more properly the object of this grace than the guilty And yet the Lord will not pardon these though he pronounces himself to be a God forgiving iniquity transgression and sin who then will he pardon Why the Text infers those that are clear from guilt but where shall he find them since the most holy that ever was or shall be on Earth never yet was without sin nay he charges even his Angels with folly It is only his Elect and Redeemed ones that he will pardon and that because he hath provided for them such a righteousness and price to cover their nakedness and pay off their scores That though they be guilty in themselves and that as considered in their natural state and Covenant-relation unto Adam together with the corrupt defilements of their Natures thereupon and so lies obnoxious unto Divine Wrath and Vengeance yet he freely of his grace justifies pardons and acquits them as being in Christ though ungodly in themselves and thereupon effectually renews and sanctifies them Rom. 3. 24 25 26. chap. 4. 5. John 17. 6. compar'd with v. 17. Ezek. 16. 8 9. Mal. 4. 2. And hence it is that he sees no spot in his Spouse nor iniquity in Jacob. Hence it is also that the Lord before he makes thus known himself unto Moses in this his gracious and yet mysterious Proclamation doth not only change his covenant station by putting him upon a rock but also covers him with a compleat unspotted and yet external Righteousness by his putting of him into a Clift of the said Rock as not willing that Christ who indeed was figured out by that Rock should become a pedestal for Moses to stand upon before God in his own inherent righteousness of Faith Repentance and Sincerity but he must be clothed with or put on Christ in his own Righteousness even his actual obedience unto the preceptive and sanction-part of the Law and that in the solid matter and not meritorious or consequential effects of the same Phil. 3. 9. Let me further tell thee Reader and by then thou hast thoroughly search'd into the consonancy of Scripture thou wilt certainly find it so That as on the one hand no one's holiness though of the right kind can or ever did produce the least dram or particle of the Love of God so neither will iâ— in the perfection of it's degree in Glory it self when without all spot or blemish prove or appear to be the matter wherein their justified estate doth consist Nay take the very merits of Christ themselves properly and distinctly as such and they will not subserve so unscripturâ—l an end for though the King's Daughter be all glorious within in the real and true renovation of her Nature here whilst upon Earth and unspotted perfection thereof in Glory yet that which gives her admittance into and an eternal standing before God is her clothing or covering nor the former which is indeed but a result of the latter and that not in a remote meritorious sense but material and substantial interesting of her in and investing of her with that Gold of Ophir or Garment wrought of Gold which is the Righteousness of the Saints Psa 45. 9 13. Rev. 19. 8. THIS appears from the nature and manner of Christ's proceedings on his juridical Throne at the day of Judgment Matth. 25. 31 c. A Text out Adversaries so impertinently urge to prove that

to be good to it it takes in that Salvation which grace would bestow upon it my Brethren the hands of all other graces are working hands but the hands of faith are meerly receiving hands now saith the Apostle Not to him that worketh but believeth So that this faith as it believeth to Salvation it is not reckoned a worker nor doth it look upon it self as such but a meer receiver a meer emptiness a meer first matter and chaos the form whereof is grace if I may so allude no grace could have been chosen in the heart of man suitable thus to the grace that giveth and to the gift it self as this grace of Faith is AND there is nothing in Man that answers the promise for this grace hath put it self out into promises as the original lies in the heart of God so he hath made out a Copy out of himself in the promises and nothing answers this but faith See but the very places that our Author quotes out of Dr. Crisp and thou wilt find that this is his plain yea literal as well as inclusive Sense of the whole of that of Faith as pag 85 440. 596. compare with our Author p. 8 9. and be thine own Judge therein as to the Wretchedness of his Forged Charge against him Further says Dr. Goodwin Mark it well Reader That In Christ as a common person and as a pattern of us we may be said to have done what Jesus Christ did or Dr. Goodwin on the Eph. part 2d p. 216. p. 145. doth or what befalleth him and we are reckoned by God to have done it My Brethren this is one of the greatest hinges of the Gospel That way of the Arminians doth exceedingly detract from the love of God viz. to make him a lover of Mankind and that that is a thing out of the consideration whereof he gave his Son and that he loves them in common and loves them indefinitely and if they believe so God will then shew love to them Again But you will answer me how can this be that we should be children of Wrath and yet that God should love us and out of that Love call us and yet the Love be the same If they will answer me another question I will answer p. 295 296 297. that and that is this How was Jesus Christ beloved and a curse at the same time Do but answer me how were they in Rom. 11. enemies and beloved at the same time Whether did not God actually and really lay the sins of us all upon Christ who yet at the same time was without sin And again Was not Christ when on the Cross really made sin and yet now he is in Heaven he is without sin even in that very respect wherein before when on Earth he was Sin Was not Jesus Christ once made sin in a true real sense Certainly he was And is not now Jesus Christ without sin in the same sense So the Apostle saith Now then answerably we may be enemies and yet loved of God We may be children of Wrath and condemned already in respect of that we stand in and afterwards saved as truly as once Jesus Christ was made Sin He will appear the second time without sin saith the Apostle Heb. 9. 28. Is there such an alteration made in Christ's condition and a real one Certainly there may be the like in ours in 2 Cor. 5. ult the parallel is exact Him did God make to be sin for us that knew no sin that we might be made the righteousness of God in him As on Christ's part there was a time when God laid all our sins upon Christ and then another time in which he took all our sins off from him when he had satisfied for them so on ours there is a time when God doth lay the righteousness of Jesus Christ upon us and takes off that state of wrath that we were in in our own persons And as it were absurd to say as some that our sins are translated upon Christ then when we believe so that then we were made the righteousness of God in him before we are called and believe in that sense that the Apostle there speaks The parallel then lies in this That as there was a time when God laid our sins on Christ made him sin which was on the Cross when also at the same time he was personally without sin so there is a time when God accounts personally to us Christ's righteousness And again as there succeeded a time when Christ that was made sin and remained under it for a while is without sin as now for ever he is so there was a time when we who are now justified were not justified but were sinners and children of wrath and that truly before God as truly as that now we are saved before God And that is certainly to me the meaning of that in Rom. 8. 4. The righteousness of the Law is fulfilled in us Do we fulfil the righteousness of the Law No but as it was fulfilled in and by Jesus Christ before so the same being applied unto us when we believe is said to be fuâ—filled in us that is is made good in us as we may so express it in that discharge of his we as considered in him are made the righteousness of God But you will saâ— how are we saved in Christ and justified in Christ upon believing when we were justified from our sins in Christ when he rose c. and had sin taken off from him did not he represent us then ADAM's instance will clear all were not all Mankind condemned in Adam Yet no man is condemned in his own person till he is born yet representatively in Adam all died so it is here so far as we take Christ as a common person representing us what was done in him was done for us in him and so from eternity before Christ died we were saved in him in that sense according to the grace which was given in Christ before the World began saith he in 2 Tim. 1. 9. Christ himself purchas'd it with a reserve till we believe and repent or else we are not to have the benefit of his death The Bond lay in God the Father's hand till we should come in to him for it I do not know that the Scripture useth the word saved from everlasting but only that the grace was given us in Christ and that Christ died representatively but when we come to exist in our own persons then it is applied to us and we are saved in our own persons by that grace which once made Jesus Christ a common person for us NOW our Author drawing towards a conclusion of this his charge p. 10. brings in his clinching Argumentative Inference which questionless he takes to be a very doughty one Namely That if a Man be justified before he believes then he is not justified by faith that is a plain case says he It is so indeed however I exceedingly doubt

the Devils of old in their owning of Christ which are fully expressive of his meaning against what our Author discerpts out of him as the matter of his accusation against him he would cast the imputation of Weakness and Fallacy upon him meerly to make way for the reception of his invidious and ungrounded stroke against him and thereupon gives us such a disquisitive explication of the matter in hand as roundly bespeaks himself to be both a Fool Cheat. p. 40. 3. That in his Concessions even from his quoâ—ation of Scriptures themselvâ—s he unravels the whole and thereby subscribes unto the Doctor yea confirms him against all his false Impeachments This Charge being much of the same nature with the former which our Author himself confâ—sâ—es I shall contrâ—ct my self as briefly as I can in my remarks upon the same THE first the Doctor himself confirms aâ—d that in the very place from whence our Author quotes him p. 17 8. 170. 258 In all which placâ—s the Doctor asserts two things 1. That all the Afflictions and Troubles that bâ—fall a Bâ—liever cannot expiâ—te or satisfie for the least Sin 2. That God in his punishing of a Believer doth it not in a proper vindicative sense as juridicallâ— charged with Sin to drive him from Sin All which our Author doth as much MASK from thy Sight as possibly he can as knowing that had he done otherwise he must with his own Pen have overthrown and dasht out the whole of this his invidious enterprize for proof of which take the following Quotations Christ is a way to take away the effect of God's displeasure Christ is the only way to take it away Shall I give the Fruit of my Body saith the Prophet Micah 6. 7. for the sin of my Soul a Thousand Rams or Ten Thousand Rivers of Dr. Crisp's Works Vol. I. Serm. 2. Pag. 17 18. Oyl No alass this will not buy out the penance of one Sin when he hath sinned it is all too mean a price there must be a better to take away that Wrath that is the heavy punishment of God froâ— a Believer I say a better price than this not a dearer price to us poor Men but yet a more dear and acceptable price unto God a price in its nature Infinite and Invaluable but of this price not a Farthing goes out of our purse there is the greatness Christ is a way to take away all Wrath in respect of the heavy hand of God which is the Fruit of Man's sin IN brief Beloved the sum plainly is this Christ is so the Way from Wrath Now our Author's Charge comes in as it lies in this Parenthesis That God doth never punish any Believer after he is a Believer for sin I say God doth not punish him for sin This seems to be a hard Proposition to many but give me leave to clear what I say and so according to the clear evidence of truth reject or receive what I deliver to you In Isa 53. 5. a Chapter of most admirable Excellency to set forth the wonderful incomprehensible benefit of Christ Observe it He was wounded for our Transgressions mark the punishment He was bruised for our Iniquities the Chastisement of our Peace was upon him and by his stripes we are healed Now beloved I will ask but this Question Are the Wounds of Christ part only of our punishment Or are they the whole of our punishment The Bruisings of Christ were they to be part of the punishment our sins deserved If they were but part we must bear the rest our selves but then we must be Co-Saviours with Christ Co-bearers of Indignation and Wrath Isa 63. 3. He hath troden the Wiâ—e-press alone saith the Text he looked for some that might help and wondred and there was none v. 5. No Creature in the World was able to be a helper with him I speak of Believers only they do not bear one lash of that deserved Wrath that is poured out for sin not one lash nor stroke Christ trod it alone himself Yea but you will say unto me Doth not God afflict his Children and Believers All the World seeth and knoweth he doth therefore why speak you against this Beloved give me leave to ask you Is there not a great deal of difference between God's afflicting of Believers and God's punishing of Believers for sin Here our Author comes in Quest Are not the afflictions of Believers for their sins I Answer No Afflictions are unto Believers from sin but not for sin What is the meaning of that will you say This God in afflicting of Believers doth not intend to punish them as now laying on them the desert of their sin for that is laid upon Christ but he doth afflict them in part to be a help to preserve them from sin c. It may be in affliction and when the Rod of God is fallen upon thee thy heart will be ready to raise such thoughts as these in thee Now God Dr. Crisp 's Works Vol. I Ser. 2. p. 170. will be even with me now shall I smart for my transgressions Thus far our Author But know this that at that instant when God brings Afflictions upon thee he doth not remember any sin of thine they are not in his thoughts towards thee for the Text saith not only of the present instant that God doth not remember them but of the future also nay of the everlasting future Your sins and your iniquities I will remember no more I beseech you consider this one thing you that think that God doth plague and punish you being Believers for such and sucâ— sins of yours and say Doth not God now remember these sins of mine Doth God punish such and such sins in others and take vengeance for them and doth he not remember them Doth God use to do things hand over head Doth God lay his Rod and his Scourge upon them and never think of the cause of it And if these Afflictions be the Judgment of God for these sins certainly God must remember these sins and so know them as Moâ—ives and Provocations to inflict such Vengeance upon them and if God doth punish them for them certainly God doth now remember them And what of all this Is it a Truth that God hath spoken Your iniquities and your sins will I remember no more Then surely whatsoever things befall the Children of God are not punishments for sin they are not remembrances of sin the Lord must be true and faithful in his Covenant and therefore if Men shall cavil against this Free-Grace of God yet let me request this of you Let the evidence of the Holy Ghost so prevail with your Spirits that if any Creature in Heaven or Earth Men or Angels shall endeavour to contradict this let them be accounted as they deserve Let all give way to this Truth if any thing in the World can make it appear to the contrary then let it go away with it But if the Spirit of

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