Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	adam_n	sin_n	transgression_n	2,566	5	10.8439	5	false

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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

until the Law Sin was in the World but Sin is not imputed where there is no Law verse 13. But now mark there is a Law transgressed whereby Sin and Transgression is imputed to them that are guilty of transgression as all in Adam in the earthly state and nature are and therefore on the other hand righteousness is not imputed to persons out of Christ or to such that are not partakers of his righteousness Pag. 45. Arg. 4. Quaker A man cannot be said to be actually sinfull and imputatively righteous he may as well be said to be actually damned and imputatively saved To which T. D. answereth Why not as well as to say a man is actually poor and not worth a groat but imputatively rich as having by Surety paid his debt of thousands Reply Here he hath plainly discovered their notion of Imputation and the falseness of it viz. that a man is imputatively righteous when actually sinfull or actually damned and yet imputatively saved what gross Corruption and Ignorance is this and what an improper Comparison doth he bring to back it let the wise judge and we do not admit of it in this case as that a man should be actually damned and imputatively saved or actually guilty and yet imputatively innocent but that such to whom righteousness and true riches are reckoned as being theirs have right therein and are partakers thereof and what he asserts herein by his simile is but a beging the question and taking that for granted which is still opposed as both unscriptural and unreasonable viz. men being actually damned and imputatively saved or actually guilty and imputatively innocent by the same reason he might as well say persons really Theeves are innocent or persons really and actual trecherous and rebellious are true and good Subjects or actually Devils and imputatively Saints But Christ being or becoming our Suerty was not to impute righteousness to men in transgression but to bring them into Covenant and Peace with God which stands in everlasting righteousness and not in sin for he was also a perfect example to be followed as well as profest and he is the Surety of the new Testament and Covenant which is spiritual and is manifested and enjoyed in his people And T. D's instance that nine men throughout a mutinous Army are actually guilty and yet imputatively innocent when the tenth man is admited to sustain the punishment due to the rest is as sottish and impertinent as the rest before for neither is a mutinous Army innocent nor is Christ any of the mutinous or guilty Persons And where proves T.D. that Imputation is an Act of Law and makes a Relative and not a real change I ask what Law it is an act of is it real or true or no if it be of God it must be true if not then false and it is a false imputation which is not real and contrary to the Apostles Doctrine who knew that Abraham's Faith was imputed or reckoned to him for righteousness and to that state to which there was no condemnation but justification which was a state of being walking in Christ and not a walking after the Flesh but after the Spirit and this they that experience and witness know a real change from death to life from condemnation to justification from sin to righteousness from the wayes of death and darkness to the wayes of Life Light and Peace Pag. 45. T. D. saith There is no need of inherent Righteousness for Justification bu● yet there is need of it for other ends as to make us meet for Heaven Col. 1.12 Answ. It appears that he means by this inherent righteousness that of Sanctification or the work of Gods Spirit within which he afterwards calls personal righteousness and is there no need of this for Justification what darkness is here as if men were justified while in the unsanctified state this is like the rest of his sottish stuff quite contrary to the Apostles Doctrine which is But ye are Sanctified but ye are Justified in the Name of our Lord Jesus Christ and by the Spirit of our God 1 Cor. 6.11 And also what contradiction hath T. D. brought to himself herein whilst he hath confessed that the word Justifie signifieth to make Just as also he hath confessed that inherent Righteousness as he call it gives a fitness of enjoying the Heavenly Inheritance it lying in Communion with God pag. 46. then it follows that it gives a fitness for Justification whilst Justification and Sanctification are unseparable Companions and God loves his Image in his People freely saith his Brother T. V. Thus without Washing Clensing and Sanctification men are not Justified seeing the unrighteous shall not inherit the Kingdom of God and they that live in unrighteousness cannot be accepted of him It being not the Hearers of the Law but the Doers that shall be Justified Pag. 46. And now concerning good works that are acceptable to God which T. D. accuseth us with placing Merit for Justification or as a deserved cause thereof c. Concerning this particular that faithfull Servant of the Lord S. Fisher hath very fully answered T. D. and his Brethren and it hath been manifest how he did wrong and abuse S. Fisher about this point and how contrary to his intent he construed good works as being ours relating to self works or imperfect obedience which S. Fisher never intended but with Relation to those works which are perfect which Christ is the Author of which if Christs Works be not deserving whose are and to those which God hath wrought in us who having ordained Peace for us hath wrought all our works in us Isa. 26. now we never placed a merit upon self-acting nor upon mans best works in the faln sinfull and corrupt state so that there is not a correspondency betwixt us and the Papists in this particular as falsly we have been accused see S. Fisher's Rusticus ad Accademicos where the point is fully explained which you Presbyterians and Independants are never able to answer Where did we ever profess or hold forth that we were able or could fulfil the Law our selves or merit or deserve Salvation by any thing that we could do but we do profess and witness that through the Power of Christ we are enabled to faithfull and sincere obedience not of our selves knowing that good works how ever rejected and undervalued are ordained of God and without them your faith is dead as a body without a Spirit is And it is true enough as T. D. saith That you are averse to obedience through corruptions who plead for sin term of life and yet would cover over all your filthy raggs with a pretence of Christ's Righteousness Satisfaction Imputation Justification and Merit whilst you are yet in your sins and corruptions and in the weakness of your flesh but as under the Law of works wherein you are in no perfect obedience Pag. 47. Seeing the Law of Faith is acknowledged I ask how far it

Believers and if he loves his Image in his People freely then he is satisfied in his own Image and that which brings to know and injoy this Image and the renewing of it within is that which brings into Love and Union with God which is his Divine Spirit and Power that renews man into the Heavenly Image and Righteousness of the Everlasting God which they that injoy have the acceptable Sacrifice and from thence can present Living Sacrifices unto God to his Eternal Praise And to T. V's saying That if Christ were not punished for us to satisfie God's Justice it would follow from W. P 's words that Christ should be a sinner and that he was punished for his own sins Reply That 's a blasphemous Consequence indeed but not truly charged upon W. P. for he never intended by his words to render Christ a sinner nor that he was punished for his own sins for he never sinned but he was Punished and Suffered by sinners who by wicked hands and so by their injustice put him to Death and under the buden and weight of their Transgressions he Suffered as also his tender Spirit that made Intercession and suffered for Transgressors from a fore-sight of the Wrath that should come upon the Rebellious and was not the Wicked the Instruments that wounded bruised and afflicted him and that oppressed his Righteous Soul And did not his Innocent Life and Righteous Soul suffer under a great oppression and weight of man's Transgression when he was in his Agony and sweat drops of Blood before his being Crucified And so was not his Suffering two-fold both Inward and Outward And then if so that the pure Life and holy Spirit suffered as bearing the burthen of their sins and if the God-Head being in Christ so nearly united as to bear up the Manhood under the Suffering as is confessed How then can it be deemed that God inflicted the punishment of Eternal Wrath or Vengeance on his Son Surely his permitting wicked men by their wicked hands to punish him with a Temporal Suffering and Death could not be his Eternal Wrath or Vengeance which is supposed to Answer and Satisfie Divine Justice for man and so to acquit man Living and Dying in sin a great Error from Eternal Wrath whereas Christ Jesus was the Son of his Love were it not inconsistent to say That God's Justice did punish or execute Wrath upon his Love Seeing that it 's confest That Grace and Justice are very well consistent and that there is a free Exercise both of Justice and Love without force or compulsion How does T.V. his matter hang together let the moderate judge But had he stated it in the Language and sense of the Scriptures of Truth there had not appeared this Contrariety nor Opposition either between us or with himself For Scripture-accounts concerning Christ and his Sufferings for sinners both inward and outward I do own and Confess to and have a reverend Esteem of all his Sufferings and the worth thereof and do greatly prize his Meekness and Humility who hath freely condescended according to the Good Will and Pleasure of God not from Wrath nor Compulsion to offer himself a Lamb without spot to God to bear our griefs and sorrows yet saith the Prophet Isaiah chap. 53 we did esteem him stricken smitten of God and afflicted but he was wounded for our transgressions he was bruised for our iniquities the chastisement of our Peace was upon him and with his stripes we are healed he was oppressed he was afflicted yet he opened not his mouth he was brought as a Lamb to the slaughter he made his Grave with the wicked and with the rich in his Death because he had not done no violence neither was any deceipt in his mouth yet it pleased the Lord to bruise him he hath put him to grief when thou shalt make his Soul an Offering for sin he shall see his seed he shall prolong his dayes and the Pleasure of the Lord shall prosper in his hand This is he that hath been despised and rejected of men This is he who hath been as a Lamb slain from the Foundation of the World This is he men have evilly entreated and evilly requited for his kindness and good Will that he hath shewed forth towards them This is he whom they have caused to suffer by their iniquities and so thereby have shewed great unworthiness and ingratitude towards him and his Father whose Pleasure and Good Will he came to perform both in his being delivered up to undergo Afflictions and Bruises and many hard Sufferings for Mankind and surely God was in him Reconciling the World even in and through that low and suffering state which the Righteous Seed and renowned Plant of the Lord hath undergone but now what effect hath all this Love Tenderness and Compassion of God in and through Christ upon and in man whilst Sin Transgression and Imperfection term of Life is pleaded for by the Priests Surely they herein do not make a right use of Christ's Suffering but both reject him and the End thereof and this was not the use that the true Ministers did make thereof for they witnessed that he died for all that as many as lived should not live unto themselves but unto him that died and rose again 2 Cor. 5.15 and his own self bare our sins in his Body on the Tree that we being dead to sin should live to Righteousness this was not a living to sin nor pleading for Imperfectiom as T. V hath done who farther adds viz. The 7 th Consequence is childish and a shame that a man that pretendeth to any brains should mention it That though Christ hath satisfied for us the Debt remaineth still to Christ pag. 66. Reply Is this such a childish shameful or brainless Consequence that the Debt remains still to Christ Has not T.V. herein shewed his Ignorance of Scripture for ought nor Christ to be obeyed who is the Author of Eternal Salvation to them that obey him Heb. 5. and we are not under the Law to God but under the Law to Christ and to what end is his spiritual Law written in the Heart and his Spirit in the inward Parts but to be obeyed and we are Debtors not to the Flesh to live after the Flesh Rom. 8.12 to what then but to live after the Spirit and through it to mortifie the Deeds of the Body vers 1 2 3 4 5 6 7 8 9 10 11. The Apostle was far from pleading for sin and Imperfection as Priests do for which God will judge them by Jesus Christ to whom all Judgment is committed who hath Power to proclaim the Day of Vengeance as well as the acceptable year of the Lord. The truth of it is T.V. has Confessed to what W. P. has writ in many places but to his own Contradiction but here he falls a Railing and vilifying him with such terms as Abominable Worm c. He has not at all dealt fairly or honestly

make man righteous as his condemning Sin in the Flesh was that the righteousness of the Law might be fulfilled in us that walk not after the Flesh but after the Spirit which righteousness fulfilled in us T. D. formerly said was to be meant in Christ's Person and not in ours by which likewise he hath both excluded man from the real enjoyment of Christ and his Righteousness and from that obedience and sanctity which he requires and answers the end of his coming and manifestation and by this means the Professors have made the Law and Commands and Teachings of God ineffectual as to the Creature whilst Christ only is made the subject of them and not man and this gives a liberty to people to live in sin all their time and to pervert Gods Laws and neglect the teachings of his Grace and vainly to excuse themselves in their disobedience like as T. D. hath done as where the Grace of God and his pure Law requires perfect obedience from us and that denying ungodliness and worldly lusts and that we should live godly righteously and soberly in this present world now if any man should say that this was not intended to us but to Christ as if God did require him to deny ungodliness and worldly lusts to forsake all sin and live righteously when he never did nor could sin nor had the Prince of the world any thing in him this would be a strange put off and gross perversion of the Law of God to lay it all upon Christ and put it from themselves whereas Christ's Example is perfectly to be followed and where he is manifest and his Life brought forth in man there is a conformity to his Heavenly Image and not a living in sin nor to the lusts of the world but to the Will of God Pag. 42. But as to T. D's confessing to the Creditors cancelling the B●nd letting the Debtor out of Prison giving a legal Discharge upon the Sureties payment of the Debt as he could have done upon his personal payment First Hereupon I do enquire if man that hath been in Prison and bondage under sin and corruption be let out of that Prison upon Christ's Obedience if he be then he must not remain in personal bondage all his life time from partaking of Christs Righteousness and Obedience for if he be released from the servitude of sin and be let out of that bondage then he is made free from it by the Law of the Spirit of Life to serve obey and walk in the Law of Righteousness by Faith and this is not an imagined fixion or conceit of Freedom or Justification whilst people are in real bondage which your Doctrine tends to keep people in Though it be true as amongst men that the Act of one Person may by contract or Act of Law become the Act of another as the Sureties payment of the Debt is accepted for the Debtor yet in this case it doth not reach the real and full intent of Christ's Coming Obedience and Righteousness which is to bring man into his Image and to fulfil the righteousness of the Law in man that he may follow his Steps and have the same Mind Spirit and Righteousness in him that was in Christ that he may walk after his Example in all purity and holiness of conversation Yet so far as releasement out of Prison is imported in the comparison or any thing tending to a real Deliverance of the Creature out of Sin and Corruption and so from Condemnation it may be admitted of so for then it contradicts their pleading for sin and imperfection term of life and surely God doth not legally declare any to be righteous whilst his Spirit and Law within reproves them for sin and declares them unrighteous for God and his Spirit do not contradict one another neither doth God declare people to be out of Prison whilst they are really in bondage to their sins lusts and vanities as the carnal Priests and Professors have falsly done but the Liberty which Christ proclaims to the Captives is really to be injoyed and received by every one that believes and receives him his Message and Testimony And this is not a false Imputation or an imagined Application of Righteousness and Freedom to People in their personal bondage of Sin and Corruption such as T. D. and such false Guides have led people into And that of Ezek. 18.20 the Son shall not bear the iniquity of the Father T.D. saith Imports Gods gracious recession from his right because of their more then ordinary Audacity in charging his Ways with inequality This is his false construction For God sheweth his Way to be equal vers 25 26 27. which is no recession from his right as his condemning such as turn from righteousness and Justifying and giving Life to such as turn from wickedness for both Graciousness Mercy and Judgement are his right and he rewardeth every man in Righteousness according to the Equality of his Wayes T. D. Nor doth God Justifie what is opposite to his pure Nature in Justifying a person who in himself is impure upon the righteousness of another imputed to him Reply Is not a person that is in himself impure opposite to God's pure Nature Surely purity and impurity are opposite and whilst the impure Person is rendred the subject of Justification upon another's righteousness imputed he then it seems is accounted pure by T. D. and not opposite to God's pure Nature though he be personally impure but surely God doth not then account him pure whilst in impurity for God cannot lye nor account as the Wicked and Hypocrites do who are pure in their own eyes though not washed from their filthiness and here we may see T. D. and his Brethrens false notion and conception of Imputation and Justification and how contrary it is to Justum facere which the word Justifie signifieth as by him before confest viz. to make Just when now he falsly renders an impure person not opposite to the pure Nature of God from his notion of Imputation and Justification in that state Pag. 44. Arg. 3. Sin came not by Imputation but by actual Transgression This is laid down as the Quakers To which T. D. Answers The sin of Adam was made his Posterities by Imputation Rom. 5.12 14. Adam was a common Root of Mankind by nature Reply Herein hath he perverted the Scripture which doth not say that the Sin of Adam was made his Posterities by Imputation neither doth he hereby prove his notion of Imputation of Righteousness to impure persons for sure he cannot prove that all Adam's Posterity were pure and sin not actually theirs but only imputed to them whilst not partakers of it this is contradictory and as false as their Imputation of Righteousness and Justification to men whilst unjust but the Scripture he mentions Rom. 5.12 saith As by one man Sin entred into the World and Death by Sin so Death past upon all men for that all have sinned mark that for

are Justified by his Death and by his offering up once for all answer in plain words And whether or no you will make a Sect that he died for some ungodly and some sinners only for the sons of Adam were the sinners and ungodly But he that believes is born of God and they receive Christ and he gives them Power to become the sons of God and they know he died for them and have the Testimony of it and have the Benefit of his Death and Resurrection And what was the Light that shined in the Darkness and the Darkness comprehended it not What was the Spirit that the Wicked grieved vexed and quenched Where is it and what is the Spirit of Truth that reproves the World of sin Where is it that leads the Saints into all Truth Come we must have plain Scripture for these things What is the Law that God will write in the Heart and put in the Mind that all shall know Him from the greatest to the least that they shall not every one teach his Brother and shall all know the Lord What is that Light that shines in the Heart to give the Knowledge of the Glory of God in the face of Christ Jesus 2 Cor. 4. What is the Word of God in the Heart the Apostle Preached and the People was to obey it and do it And what was that Rule that Adam had and all the Holy Men in the Old World And what was the Rule of Enoch's Faith by which he was translated And Abraham's Faith who obeyed God and forsook his Countrey Answer these things by Scripture because you say The Writings the Scriptures are the Rule of Faith And Presbyterians and Independants have you forgotten all your Petitions and Addresses you Petitioned and made to the other Powers against the Quakers If you have forgotten them read William Caton 's Book of your Petitions and Addresses gathered up and down the Nation What you said of Oliver and Richard and how the People of God in scorn called Quakers the first beginning of calling them so was at Darby by one Bennet an Independant about 19 year since and then when the People called Quakers were gathered together in divers places to Worship God then you said they were Plotting together against Oliver whom some of you called the Light of your Eyes and breath of your Nostrils to bring in King Charles and Oliver said We would not hurt a Mouse at that time though he did cast many of us in Prison through you after that and then you Baptized us in your Prisons by cruel sufferings Of all men you should hold your Tongues in bawling so against us seeing the Light of your Eyes and breath of your Nostrils is gone And what was it not through some of you That the Act against Sturdy Beggars came forth upon which Friends at that time could hardly travel three or four miles from their own Houses but they were Whipped men worth three or four-score pounds or an hundred a year were Whipped for Beggars and Vagrants And then did you not get another Act That we must not speak to you in going or coming from a Steeple-house And how Friends were thronged in Prison up and down in the Nation by you Answer these Queries And thus you may see what a Havock you made in your Day but when Persecution came you durst hardly look out with your heads your selves And was there ever the like known or seen how your Brethren turns from North to South and from South to North and there they can turn and chop and change And yet you could tell us then That the Common-Prayer was Hell and Egyptian Bondage And we could hardly have a Meeting but you were incensing the Rulers against us That we were Plotting to bring in King Charles and how many in those dayes were put in Prison upon that account by you because we went to Meetings We can tell you we have a List of them And yet the Quakers were House Creepers said you when you had gotten the Mass-houses and Tythes and your Easter-Reckonings and Midsummer-Dues and straining our Goods for your Bread and Wine And who are become the House Creepers now Then you had gotten the old Mass-houses Oh! your filthiness comes to be made manifest to all men and you have made your selves ridiculous who are fighting against an innocent People that wishes hurt to no man but the good of all men And do you think that the Lord will nor remember and reckon with you for all these things Dare you look into the Book of your Actions and Consciences and see what is written there and see if they be not Recorded How now Presbyterians High Priests What is this your Doctrine that you now Preach up for your Hearers to go to a Bawdy-house as Thomas Vincent speaks What Liberty here do you give to Youth and your Hearers who sayes It 's worse to go to the Quakers Meetings than to a Bawdy-house You pleaded for a body of sin as long as you live but now it 's com'd out indeed when you plead for a Bawdy-house rather than Quakers Meetings it 's like the Presbyterian Priest knows where they are it appears as if he thought more of a Bawdy-house than of Christ and Vertue So it 's clear here you are Them that turn the People to Vice and from the Lord and his Truth Ellimas like seeking to pervert For the Quakers Meetings are in the Fear and Power and Spirit of God who meet together in the Name of Christ Jesus so it 's like you love Meetings at Bawdy-houses more then the Meetings of the People of God who meet to Worship God And if this be your Doctrine then you must enlarge your Brothel and Bawdy-houses as they do at Rome Legorn and Venice and other parts in Italy and then they will give you Tythes and Easter-Reckonings and Midsummer-Dues For have you not called Bawdy-house People good Church Members And have you not taken Tythes of them And would you not say The Peace of God to them for paying you Tythe Who would have thought that we should have had such Unvertuous Expressions from the Presbyterians that this stinking savour should have lyen covered under their Weeds Well the Quakers must Declare against all your Bawdy-houses which thou Vincent sayes Thou hadst rather thy People should go to than to the Quakers Meetings where the Word of God is Preached And so Presbyterians if this be your Doctrine to your People to send them to Bawdy-houses rather then to send them to a Meeting of the People of God we utterly deny you and your Bawdy-house too And is it not a shame to put in Print to tell the World That thou wouldst rather have thy People go to a Bawdy-house than to a Quakers Meeting For it 's like if thou wilt set up that House thou mayst have a yearly Revenue like thy Father the Pope out of your Bawdy-houses it 's like if you were there you might