Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	death_n	sin_n	sin_v	14,462	5	10.3751	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

and the greatest sinner in all the World and yet sinned not himself IV. They deny G●d dwelling in us as Love and Christ living in us by his Spirit by feigning us to be never the better for his Grace and inward Operations as to any furtherance of our Salvation as if the Life of Christ within us were not saving V. They deny the great Ends and use of a Savi●ur to save us from Sin as a means to save us from Hell and as the means of our Glorification and as a Prophet by his Doctrine and Example to teach us how to seek and obtain the purchased Salvation VI. They deny the Holy Ghost by denying that his Sanctifying Work and Grace must be esteemed and used as a furtherance of our Salvation Because Christ hath saved us by himself already VII They d●ny the Gospel while they deny it to be the Law or Do●ation of God which as an Act of Oblivion is his Instrument of our Justification and Pardon our Title to life for Titulus est fundamentum juris And as the Instrument of our virtual Justification VIII They do as Anti-christians deny Christ's Prophetical Offi●e by which by Doctrine and Example he teac●eth us what w● must do to be saved And his Kingly Office by which h● maketh Laws to Rule us or to Ju●ge us by as the imposed term of Life and Death IX They deny the Law of Innocency and forge another of their own instead of it which nameth Christ as instead of us X. They hold all the Elect Lawless and so no Subjects of Christ while they say they are under no Law XI Hereby they deny God and Christ's Government by Law XII They have no humiliation for sin and say they have no sin for since Christ's death it is none of theirs XIII They hold that there is no such thing as sin in the World of the Elect because Christ took it from them before they were born or had it and he hath none now in Heaven XIV They deny all Justification by Faith and say that it is not by Faith but by the Object of Faith only XV. They make Christ no true Mediator but such a surety as was a party in the Bond with us a●d suffered for his own sin and was condemned by that Law of Innocency for us XVI They deny Justifying Faith it s●lf while instead of it they feign a meer belief that we are Justified XVII They harden ungodly men in their damning presumption o●trudi●g on them a belief that they are Elect and Justified tho' un●odly and telling th●m that this is coming out of themselves to Christ and that they cannot believe this too soon and that Christ hath Repented Believed and been Holy for them XVIII They di●ectly fight against all mens Salvation by telling them that they ought to do no Duty inward or outward as a means of their Salvation lest it be against Christ and Free Grace which saveth them And that nothing that they do can do them any good nor any sin possibly can do them any hurt because they are already perfect and saved only by Christ XIX They expose Christianity to the scorn of Infidels by telling men that it consisteth in that which every novice in L●gick or Reasoning knoweth to be impossible that one mans Sins and one mans Righteousness should be made anothers Not only so far as that others partake of the Effects Christ of our sins in sufferings and we of the benefits of his Righteousness which we all maintain but that the thing it self is essentially thus transferred And so the Accidents do transire a Subjecto in Subjectum And whereas Sin and Righteousness are Accidents in the three predicaments of Habit or Privation Acts and Relation they feign the Habits Acts and Relation of ●●●us deformity of all the Elect to become in themselves the Habits Acts and R●lati●ns of Christ And the Habits Acts and Relations of perfect Rig●teousness in Christ to becom● ess●nti●lly the very Ha●its Acts and Relati●●s of every Person Elect. XX. They do like the Papists that hold Transubst●nti●tion teach m●n to re●ounce ● m●●●● s●●●● and reason in believing that no pain or l●ss o● Grac● is a punishment t●● ' but castigatory t● the Elect b●cause all punish●ent is suffered by Christ As if C●rists thre●tning wh●m I love I r●●●●e and chasten were a denying ●f himself XXI T●●y deny the very essenti●l principle of s●lf-●●●e w●ile t●●y t●●●h men to do n●thing for their Salvati●● XXII They co●s●que●tly teach men to d● nothing for t●eir Liv●s H●alth or any Corporal good to Pio● ●r So● or Lab●ur For if they must do nothing for t●● go●d 〈◊〉 the Soul much less of the Body Fo● C●rist is suffici●nt f●r b●th XXIII T●ey he●eby dest●oy all Preaching and all 〈◊〉 to ●●hers For we must love others but as ●●r s●lves and if we may do nothing as for our o●n ●ood th●n not for any oth●rs XXIV They read in Scri●ture a●ove Six Hundred T●xts that speaks of I●herent and Acted Personal Ri●●t●ousn●●● j●yned with the pr●mises of life and G●ds acc●ptance and threatnings to th●m that have it ●●t And yet they by putid Contradictio● say It is a Rig●teousness that maketh no man Righte●us t●● ' ●ut in tantum subordinate to the me●●●●●●us perf●ct Righteous●●ss of Christ And that we are J●●tified never the m●re for it than if we had it not And so it is as Learning that makes not Learn●d or li●eness that maketh not like c. That is It is Righteous●ess and no Righteousness XXV T●ey make the Baptismal Covenant and the Lords Supper to be no Covenanting or to have no Condition And yet their own Church-Covenants have Conditions and are of Works XXVI They deny all the Scripture-promises of reward XXVII They deny and reproach Heaven it self a great part whereof is in the perfection of Holiness while they make Holiness here and the Exercise of it to do us no good or save us XXVIII By all this they would make 1. The Concord of Christians impossible as if they must agree in all this Errour 2. They harden Papists in contempt and scorn of Protestants And 3. They notoriously militate for the Kingdom of Satan And now tell me whether there were ever damnable Hereticks in the World if these be none Reconcil Many that hold some of the forementioned Errours yet hold not all the rest All speak not so grosly as some do Therefore lay your charge but where it is due And all are not properly Hereticks that hold the same Errour that Hereticks do If all Errour were Herefy all men were Hereticks Ortho. But he is a Heretick who subverteth the Fundamentals Reconcil If he do it directly and knowingly he is an Infidel For he is not to be called a Christian or a Believer who denyeth any thing Essential to Christianity But you must distinguish between 1. Denying the Words and denying the Thing signified by them 2. Between denying Directly and denying by Consequence 1.

and it s not proved that any one Devil is guilty of all mens sins they make God guilty of all yea they that lay it on Christ only after his Incarnation lay it on him that is God XXI They that feign Christ to have personated us in his first Covenant of Redemption make us by him to have Covenanted to Redeem our selves and to do the Mediator-work XXII They feign Christ to have made such an Exchange with the Elect as that having taken all their Sins he hath given them all his Righteousness not only the Fruit of it but the Thing in it self So that they are as perfectly Righteous as Christ himself and so esteemed of God But here they differ 1. Some say we have only all his Passive Righteousness Some say also all his Active 3. Others also all his Habitual 4. Others all his Essential Divine Righteousness and so are Goded XXIII This perfect Righteousness they say we have at least from the time of Christ's death before we were born or had any personal Beeing XXIV Hereby they must needs feign Christ and us to be one and the same Subject or else the same Accidents Habits Acts and Relations to be in divers Subjects still the same which is a contradiction XXV Hence they say that the elect have no sin because it is all Christ's and cannot be his and theirs also XXVI They say that Christ having perfectly done the Work of a Saviour we are perfectly saved and want nothing necessary to Salvation XXVII They say all sin past present and to come are pardoned even that not committed that is no sin XXVIII They say that it is not possible that sin can do an elect Person any hurt Christ having been a perfect Saviour from it all so Dr. Crispe XXIX They say that no Prayer or Duty or Act of Man can do us any good or further our Salvation Christ only having done it already for us so Crispe XXX They add that to pray hear read obey or do any Duty as a means to our own Good or Salvation is to sin against the Free Grace of Christ But that we must do it 1. In thankfulness to Christ that hath saved us 2. And for the good of others As if it were not as injurious to Free Graece to seek other mens Salvation as our own or we might not do good in love to our selves as well as to our Neighbours Or as if we ought not to plow sow labour eat drink build c. for our good beca●se Christ is all By this it seemeth that Dr. Crispe did not p●each or write his B●oks to do any good because he took that to be a denyal of Christs Grace XXXI They say that under Moses Law David and the Elect were not pardoned till they had sacrificed But under the Gospel all the elect are absolutely pardoned without any delay or condition or means on their part as if there had been so vast difference between the Fruits of Christ and the way of his Justification then and now XXXII They say that Pardon and Justification are absolutely perfect at the first and so no more sin to be after forgiven nor any punishment to be remitted or removed XXXIII They say that no elect person suffereth any the least punishment because all is forgiven and Christ suffered all and that no Pain or Correction is now penal or for sin XXXIV They talk of our being freed from the Law in so undistinguishing universal Words as if they knew no Law but that of Innocency to Adam and that of Moses to the Jews and thought it were a priviledge to be lawless or that Christ had no Law and so there were no Transgression XXXV They hold that Christ was no Law-Maker and so must infer that he was no King and had no Laws of his own to Govern or Judge by and so deny a chief Part of his Office and his Kingdom and Government who is King of Kings XXXVI They say If God should punish any sin of the elect it would be injustice because it is all punished already on Christ and the Debt is fully paid by him XXXVII They take God's Covenants and Laws to be things so different as that a Law is not his Covenant nor his Covenant a Law Whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both that is God's Statute-Law containing the determinate Terms of Duty Reward and Punishment Life and Death and both have the same parts his Law having Precepts Prohibitions Promises and Threatnings and his Covenant as his hath the same And when it its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it becometh a mutual Covenant by mans Consent and the Law bindeth Subjects to that Consent XXXVIII They are so much for a Christ without us that they write as if the Work of Christ within us and by us were a Dishonour to Christ that causeth it if we praise it As if the Pr●●s● of the Structure were a dishonour to the Builder or the Cure were a dishonour to the Physitian or the Glory of the World if praised were a dishonouring of God God praiseth his Servants and their Grace and Works but if we praise them they say we rob Christ of his honour XXXIX They seem to hold that Christ doth all the Work of our Salvation immediately without Instruments or Means And all that is ascribed to subordinate Causes were derogate from him And so Apostles Miracles ●cripture Writings Preaching were no Means of Good or injured Christ as if Sun and Moon Angels and Men dishonoured God XL. While they say that no Duty must be done for our own good or salvation they destroy natural necessary self love and directly would drive out all true Religion from the World and harden all the wicked in ungodliness by taking away those Motives without which no men are converted or saved and kept from sin XLI They hold that whatever Law or Promise in Scripture hath any condition is part of the Law of Works And that the Law or Covenant of Grace is only of what God will actually and absolutely himself effect or that Efficience it self as if the Gospel were a Law of Works XLII Accordingly they hold that God doth not make any conditional Promise or threatning a means of his Spirit or Christs communicating of Free Grace And so that the Gospel hath no conditional Promises tho' there be conditional Words not understanding that God who is Life Light and Love Power Wisdom and Goodness worketh by all three and printeth the Image of all on his Elect working by efficient Motion sapiental Order and amorous attractive communication XLIII They hold that no mens sins were the cause of Christ's Sufferings but the Elects And that the rest are damned for want of a sufficient Sacrifice offered for them XLIV They hold that all the Mercies that the Non elect have in all the world are given them without the Purchase of Christ XLV Yea many hold that none but the Elect have any Grace or any Mercy because it

will end in their Damnation And so Conscience hath no just Accusation in Hell or here as for any sinning against Mercy nor do they owe God thanks for any XLVI Whereas God hath made through Christ a general Act of Grace or Gift of Christ Pardon and Life eternal to all the World on condition of fiducial Acceptance of it as a Free Gift and commanded the Offer of it to all and will doubly condemn the final Refuser and by this Gospel-gift as his Instrument pardoneth and justifieth the believing accepters These men deny the very being of this Gospel Act They deny it to be either Christ's Law or Covenant or Grant XLVII They hold that Christ in our stead did all that the Law bound us to do as if he had been a Husband a Father a Souldier c. XLVIII They say That Christs satisfaction by Sacrifice was the the s●lutio ejusdem the payment of the same debts of suffering that was due to us and not properly satisfaction which is Redditio aequivalentis or tantidem alias in d●biti as if he had suffered death Spiritual by loss of Holiness and the torments of Hell by an accusing Conscience and the hatred of God XLIX They say That by the Imputation of his Righteousness habitual and actual we are judged perfectly Just that is such as have no sin yet he suffered in our Person for our sins which we are reputed never to have L. They say That the Inherent and Active Righteousness which consisteth in our Faith Repentance Love and sincere Obedience wrought by Christ in us doth not Constitute us Righteous in Subordination to Christs meritorious Righteousness in any part or degree that is that it is Righteousness that in tantum maketh no man ever the more Righteous than if he had it not q.d. Albed● quae non f●cit album or Pat●rnitas quae non constituit Patrem not distinguishng universal and particular Righteousness LI. They talk of Justification in meer ignorant confusion not knowing the various senses of the Word or the divers parts of the Work They deride that distinctions which no reason can deny they confound Justifying Efficiently Justifying Constitutively Justifying Virtually by the Gospel-Gift or Law of Grace Justifying by E●i●e●ce Justifying by Witness Justifying by Plea and Advocate Justifying by Judicial Sentence and by Execution They set the Causes against each others as if it were a thing that had but one Cause when they meet with the word used for Sen●e and Justification by decisive Judgment they Exclude all the included and supposed Acts that is making Men just Efficiently constitutive Matter and Form or Subject and Relation the Gospel Donation and Condonation and all such previous Acts And when they have done not knowing what they affirm or deny they only cry up the name of Christs Righteousness Imputed not knowing what Imputation is nor what sort of Cause Christs Righteousness is whether Efficient or Material or Formal by Constitution and and think its true Meritorious Causality is too little And in their description excluded sentential decisive Justification which they had denominated it to be making it to be only the Donation of Christs perfect Righteousness as in its Essence to be ours and so joyning the efficient and constitutive Causes yet leaving out the Instrumental Efficient which is the Gospel Donation or Covenant-Gift and calling Faith the instrumental Cause which is no Efficient Cause but a Moral Reception of the Free-Gift and a Moral Qualification as a Receptive Condition for our Title to the possession And whereas God never Judged a man Righteous till he had made him Righteous they say That to Justify is not to make Righteous but to judge Righteous and yet describe judging by making Yea and exclude the sentential Justification at the day of Judgment thinking that it is all perfectly at our first Justification Sentenced As if God the Father Christ as King or Prophet the Holy Ghost the Covenant of Grace Faith had no hand in our Justification but Christs Righteousness imputed only LII They talk much against being Justified by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere the Act of Faith and when they have done ignorantly are the maintainers of it against those that deny it For when we say that Faith doth not Justify us as that Phrase signifieth Efficiency but that we are only said to be Justified by it as signifying a Receptive Condition or Qualification they say that it Justifieth us as an Instrument which is an Efficient Cause And it is the very Act or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere or nothing which they call that Instrument And thus they make a War against themselves while they ignorantly accuse they know not what LIII They blindly take Paul by Works to mean all humane Acts when as 1. The whole scope of his disputing is against Justification by the Wor●s which are set in opposition or competition with Justification by Christ and by Free Grace such as the Jews thought the keeping of Moses's Law was which is the Law that he doth all along speak of 2. And he expresly describeth the Works that he exclu●eth to be those that are supposed to make the Reward to be of Debt for the value of the Work and not of Grace And do they know any Protestant that is either for Justification or Salvation by any such Works or for the being of any such 3. And is not Faith a humane Act And doth not Paul most plainly and frequently say we are Justified by it And did he call Faith Works LIV. But to answer this they erre as grosly saying that by Faith imputed for Righteousness and our being Justified by Faith is not meant the the Act or Habit of Faith but the O●ject Christ's Righteousness not sticking hereby to turn all such Texts into worse than Nonsence Put Christ's Righteousness instead of the Word Faith in all those Texts and try how it will run And why is Faith named if it have no part in the Sense They say That it Justifieth not as a Work I say it Justifieth not efficiently at all much less as a Work in Paul's sense that maketh the Reward to be not of Grace but of Debt Nor doth it Justify as an Act in genere for then a quaten●s ad omne every Act would Justify nor yet as a meer good Act or Work For then every good Act would Justify as it doth But we are Justified by 1. This Faith in specie which is our Fiducial Reception of Christ. 2. And that as it is formally made by God the condition of our participiation of the Gift which is Christ and his Justifying Meritorious Righteousness Christ is not instead of Faith and Faith is not instead of Christ It is Christ believed in and received and not Christ without belief and reception And when they say That it is the Object and not the Act they multiply the Proclamations of their undistinguishing ignorance unskilfully pretending to distinguish For the Object Christ