Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	glory_n	grace_n	5,801	5	5.1439	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34980	Christ exalted and Dr. Crisp vindicated in several points called antinomian, being cleared from neonomian suggestions alledged, by some remarks on Mr. A-, his rebuke to Mr. Lob shewing from Scripture and most orthodox authors the invalidity of his rebuke in taxing the doctor to be apocryphal, and his doctrine antinomian : with some observations on the Bishop of Worcester's letter concerning the great point of the change of persons between Christ and believers ... : with a table to find the heads insisted on / done by a happy, tho' unworthy branch of the said doctor.	Crisp, Samuel, 1669 or 70-1704.	1698 (1698)	Wing C6917; ESTC R24787	120,659	146

from helping to wash away the Guilt or Fault that they need to be wash'd in the Blood of Christ to take away their own Guilt and Fault and the making one Debt for our Lord Jesus to satisfie even that of the Fault in our best Works is a strange way for our clearing our selves from a former Debt or Fault §. CXLV I would humbly recommend to all that stagger in this Point but especially to the Dignified Persons of the Church of England to look again and again into the Sound Fundamental Doctrines of the Church as they are exemplified in the Homilies appointed by several Acts of Parliament to be read in the Churches when there is no Sermon which Acts have never been yet repealed and I may say are as necessary in this Degenerate Age of the evacuating the great Truths of our Religion as when first made These Homilies speak home to the Point that the Bishop is upon of Christ's bearing our Sins Those Holy Servants of the Lord that composed them soon after the Nations coming out of the Blind Popish Religion they say in the second Sermon of Man's Misery thus He Christ paid our Ransom to God with his own Blood and with that he CLEANSED us from our Sin They don't say he bare the Punishment only but he by his Blood shed on the Cross then at that time he cleansed us from our Sins How could that be if our Sins our very Sins were not then translated to Christ as Dr Crisp from the Scripture and these Homilies saith So that for Mr. Williams or the Bishop or any Man to say it is near Blasphemy to say our very Sins were laid on Christ is to run a Dagger to the Heart of the Doctrine of the Church of England and to evade plain Scripture as well as to make Dr Crisp an Antinomian for it for the Doctor herein runs parallel to the Sound Orthodox Doctrine of the Church for which besides the main Bulwark of the Scripture he hath many Acts of Parliament to back him from the Slanders of the Despisers of the Free Grace of God §. CXLVI I being now perusing these Homilies and considering how the Reverend Bishop in his Letter insists so much on Conditions required by God of Man in order to God's Favour I make bold to make a little Remark how much the Bishop differs from those Antient Doctors of the Church and from himself if he be true to his Subscription to the Doctrines of the Church First let us see what the Bishop saith then what the Homilies say In Page 67 the Bishop saith I could easily prove that in all the Transactions between God and Mankind some Conditions on our side were required in order to his Favour So it was in the State of Innocency a tydy Argument so it continued after Man's Fall But I pass over these and come to the Terms of Salvation as declared by Christ himself The main Business of his Preaching was to put Men upon performing such Conditions as were necessary to their Salvation Promising Blessedness to the Humble Merciful Pure in heart Matt. 5.3 4 c. What do these things mean if they be not Conditions on our parts necessary in order to Happiness But God he still insists on our own endeavours by striving to enter c Do not these note the necessity of the Performance of Conditions on our side And therefore all Imaginary Notions of such a Change of Persons as hath no regard to any Act of ours is wholly repugnant to the main Scope and Design of the Gospel Thus the Bishop What is become here of the whole Tenor of the Gospel we are Saved by Grace being Justified freely by his Grace through the Redemption that is in Jesus not of Works lest any boast this is thrust quite out of doors for what are these Conditions and these Acts of ours but Works which though called for and necessary to glorifie God by way of Service and Thanks yet not any way to Justifie us or Save us For we are Saved by Grace and not of Works otherwise Grace is no more Grace 'T is for another end that all our Holiness is called for to Repent be Humble Pure of Heart and Merciful 'T is to magnifie God that hath saved us by Christ Saints shall be Holy Humble Pure of Heart in Heaven Is that in order to get God's Favour No but to serve and glorifie God for his Favour and we are to do the Will of God as near as we can on Earth as it is done in Heaven not to get Heaven which Christ alone hath bought for us but to magnifie God for giving himself Son and Spirit to us and for giving Heaven and all Spiritual Blessings with him begun in this Life and perfected above to make our Works Conditions on our parts to get Heaven is to Rob our Lord Jesus of his Crown and Glory and to set it on the Head of our sorry imperfect Works But besides the whole Current of the Gospel that we are saved by Grace let us see what the Bishop hath signed to and is dignified by even the Doctrines of the Church of England and they are clear for our Interest in Christ and Salvation to be all of Grace they drive us from all Works of our own and say in that second Sermon of Man's Misery No part of our Justification is of our selves no part not the least dram of our Works is to come in for any share in our Justification And in the next line they say Our Justification cometh only by Jesus Christ Here is not the least tittle of our Acts of Obedience insisted on or Gospel-Conditions to get Salvation 't is only by Christ all they insist on is to render Thanks to God for Free Salvation by Christ as it follows What Thanks worthy and sufficient can we render to him Let us burst forth with joyful Voice praising this Lord of Mercy Then they reiterate our not being able to do any thing of our selves wholly to renounce our selves and say very unlike the Bishop's Letter In our selves we may not glory which of our selves are NOTHING but Sinful neither may we rejoyce in any Works we do How nothing but Sinful and no rejoycing in any Works we do May we not Joy in performing the Conditions and doing Acts to obtain God's Favour No no there is no rejoycing in any thing for we are nothing but Sinful As for Conditions to get God's Favour they knew none but Jesus Christ he was the great Condition he being the great only compleat Saviour the Alpha and Omega first and last in our Salvation This Doctrine would be accounted Rank Antinomian●sm in Dr. Crisp a dangerous Error to take Men off from good Works to tell them we are nothing but Sinful and we may not rejoyce in any Works we do But this is honest good sound Orthodox yea glorious Doctrine in the Hearts of those that have tasted of Salvation by Free Grace and is establish'd as

28.16 Is not that our Lord Jesus of whom the Apostle saith Other Foundation can no Man lay And Christ saith On this Rock I will build my Church And shall we now have this Egg laid That our good Works are the Foundation to the building us up unto Glory Sure this rotten Egg can never be endured in the Nostrils of any good Christian The first is like it as one Egg can be to another That our good Works have the same respect to Glory that the Seed hath to the Harvest Now every one knows that the Harvest grows immediately from the Seed and if we had no Harvest of Glory but what grows out of the Seed of our Works it would be a very dark dunghil Glory for our best Righteousness as to getting us Glory is but as menstruous Rags But for our Comfort the Scripture saith One sows and another reaps Christ hath in Infinite Grace sowed his Body as a grain of Wheat in the Earth John 12.24 out of which all our Glory must grow O how contrary is his Assertion to the whole Gospel which saith We are saved by Grace and not of Works lest any Man should boast Our Glory is so far from being the Harvest of our Works that the Apostle saith He hath saved us not according to our Works of Righteousness which we have done 2. Tim. 1.9 Neither for our Works nor according to them O how sad is it that my Dear Kratiste should by his Hand together with Forty Eight more midwife this rotten Egg into the World The third is of the same brood That Glory is the Wages of our Works which is diametrically opposite to the Apostle who wholly excludes Works saying in Rom. 11.6 If it be by Grace it is no more of Works otherwise Grace is no more Grace But if it be of Works it is no more of Grace And the Apostle concludes to the shame of self-justiciaries Rom. 3.27 Where is boasting then it is excluded By what Law of Works Nay but by the Law of Faith So that Mr. Williams must not lay this Egg at the Apostle's Gate it being as rotten an one as any in the whole Council of Trent But one dash of the Rebuker's Pen That he hath accounted for what he hath written by subscribing the Assemblies Confession shall cleanse him from all whereas his subscribing that without his recanting this is but like some of the Clergy in Antisozzo that snatch up the Pen to subscribe the Articles of the Church of England and to their shame immediately preach against some of them in advancing Man's Free-will in opposition to God's Free Irresistible Grace and denying particular Election and the like For which we may mourn and say Proh Dolor §. XCIX It is not to be unminded how the Rebuker slides off the three first Conditions on which Mr. Williams his acceptance was to be grounded which are these If he concur in the Doctrine of Justification and the Change of Persons between Christ and Believers and Christ's undergoing the Father's displeasure for our Sins These he saith in 58 I will not mention to save Time and Paper A great Husband of Time and Paper But would not Time and Paper have been better imployed by far in setting these three Points in a true Light than to talk of whaffling Whelps and rotten Eggs I fear there are greater Reasons than to save Time and Paper that he waves them It being judged by many from his Writings that he is not extraordinary tight in the Point of Justification and therefore being conscious thereof he might not be free to expose himself by declaring his Judgment therein as to the Conditionality of Faith and New Obedience and how far our Works have any concern in our Justification notwithstanding the Scripture saith We are justified freely by his Grace And it may justly be suspected that he who could say We did not sin Adam 's Sin so denying the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might as well say That that Sin of his was not ours and so we not concerned in it so as to be condemned for it And thence might as well say that Christ's Righteousness which he performed in obeying and suffering the Law is not ours it was only wrought for our Good and so we not justified by God's imputing it to us but that we have only the Effects of it or this is the main viz. Pardon of our Sins if we repent and believe and walk in holy Obedience and so continue to the end of our Lives thereby denying assurance till the last breath and then for the sake of Christ's Righteousness on our sincere performance of our Duty we shall have Heaven and Happiness as his Gospel-Truth stated and before him Mr. R. B. But if this be current how can the Scripture be true that we are justified freely by his Grace and that we are justified by his Blood that he was raised for our Justification without one word of our Gospel-Obedience concurring thereto it being not according to Works of Righteousness which we have done And whereas the Word saith we are justified by Faith all sound Protestants the Assemblies Confession and the Doctrine of the Church of England do uno ore with one mouth agree that it is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere it is not our Act of Faith justifies us but the Object of Faith that Righteousness of Christ which he wrought out for us which we lay hold on and receive by Faith It is that Righteousness made ours given to us by God and reckoned by God to us which alone doth justifie us on which account it is said It is God that justifies Rom. 8. But this my Kratiste waves lest he should bewray it is feared some halting in this as the Reporter saith he has done in the Point of Christ's Satisfaction Or else if he be right in it himself and if he had declared it he must have left his Friend Mr. D. W. in the Ditch who is sadly tardy in this case §. C. As to his second Point that he waves The Change of Persons between Christ and Believers this he might be allowed for he had said enough and too much of that in ridiculing it before with Christ's wearing a Mask a Vizor c. when he bare the Persons of the Elect in himself For which I beseech the Lord to give him Repentance and Pardon §. CI. But as to the third of Christ's bearing the Father's displeasure for our Sins he having said little or nothing of that before it might have been expected he should have said somewhat of it now if it had been only to confirm his Friend Mr. Williams who had abused the Doctor when he took the Doctor to task about it But this is so fully handled by Dr. Chancy and such full Evidence brought in by him of our Lord Jesus his undergoing the displeasure of God and sustaining the Wrath of God for our Sins when by God himself they were laid upon him