Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	eternal_a	life_n	remission_n	6,333	5	9.3811	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50867	An account of Mr. Lock's religion, out of his own writings, and in his own words together with some observations upon it, and a twofold appendix : I. a specimen of Mr. Lock's way of answering authors ..., II. a brief enquiry whether Socinianism be justly charged upon Mr. Lock.	Milner, John, 1628-1702.; Locke, John, 1632-1704. Selections. 1700.	1700 (1700)	Wing M2075; ESTC R548	126,235	194

future State of Bliss or Misery and see there God the righteous Judge ready to render to every one according to his Deeds to them that by patient Continuance in well-doing seek for Glory and Honour and Immortality eternal Life but to every Soul that doth evil Indignation and Wrath Tribulation and Anguish To him I say who hath a Prospect of the different State of perfect Happiness or Misery that attends all Men after this Life depending on their Behaviour here the measures of Good and Evil that govern his Choice are mightily changed Ibid. § 60. Our Saviour requires the Obedience of his Disciples to several of the Commands of the Moral Law he afresh lays upon them with the Enforcement of unspeakable Rewards and Punishments in another World according to their Obedience or Disobedience Reasonab of Christian. p. 234. The Son of God would in vain have come into the World to lay the Foundation of a Kingdom and gather together a select People out of the World if they being found guilty at their Appearance before the Judgment-Seat of the righteous Judge of all Men at the last Day instead of Entrance into eternal Life in the Kingdom he had prepared for them they should receive Death the just Reward of Sin which every one of them was guilty of This second Death would have left him no Subjects Ibid. p. 211. Open Mens Eyes upon the endless unspeakable Joys of another Life and their Hearts will find something solid and powerful to move them to live well here The View of Heaven and Hell will cast a Slight upon the short Pleasures and Pains of this present State and give Attractions and Encouragements to Vertue which Reason and Interest and the Care of our selves cannot but allow Ibid. p. 291 292. Thus Mr. Lock OBSERVATIONS As to the Article of the Resurrection the first Enquiry must be Whether there are to be found any such express Words in the Scripture as that the Body shall rise or be raised or the Resurrection of the Body where the general Resurrection is spoken of If when Mr. Lock denies that such express Words are found in the Scripture see his Third Letter p. 210. his Meaning be that those very express Words are not found I grant that they are not but if he mean farther that express Words which signifie the very same thing are not to be found the contrary will easily appear In Rom. 8. 23. there are these express Words the Redemption of our Body and Mr. Lock in Reasonab of Christian. p. 206. tells us that thereby is plainly meant the Change of these frail mortal Bodies into the spiritual immortal Bodies at the Resurrection when this Mortal shall have put on Immortality In the same Chapter v. 11. we find these express Words Quicken your mortal Bodies He that raised up Christ from the dead shall also quicken your mortal Bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall make them to live restore them to Life after Death as he restor'd the crucified Body of Christ to Life so that to quicken our mortal Bodies is the same with raising them And Mr. Lock in his Third Letter p. 199. saying that in the New Testament it is said Raise the Dead Quicken or make alive the Dead the Resurrection of the Dead clearly makes to Quicken and to Raise to signifie the same And St. Chrysostom not to mention Occumenius and Theophylact who follow him gives a Reason why St. Paul says Quicken or give Life to our mortal Bodies rather than raise them viz. Because he here speaks only of those who should be raised to Life i. e. a blissful or happy Life viz. the Faithful who have the Spirit of God dwelling in them not of the Wicked who shall also be rais'd but says he unto Punishment not unto Life There is a third Text which hath so near a Resemblance to these that it may well be join'd with them viz. Phil. 3. 21. Who shall change our vile Body that it may be conformed to his glorious Body When shall the Saviour the Lord Christ effect this wonderful Change that our vile Body shall be made conformable to his glorious Body Surely then when he shall quicken or raise it and that will be when he comes from Heaven to judge the World see v. 20. Here is not indeed the Word Raise but it is plainly imply'd The Blessed Jesus when he comes from Heaven will raise our vile Body and make it conform'd to his own glorious Body Will Mr. Lock say that the general Resurrection is not spoken of in these Places He cannot say it of the first viz. Rom. 8. 23. without retracting his own express Words in Reasonab of Christian. p. 206. He cannot say it of the third viz. Philip. 3. 21. because the immediately foregoing Verse points us to the Time of Christ's coming from Heaven to judge the World He may perhaps say it of the second viz. Rom. 8. 11. because some before him have said that the general Resurrection is not spoken of in that Text particularly Calvin and Piscator Calvin in loc hath these Words Mortalia corpora vocat quicquid adhuc restat in nob is morti obnoxium ut mos illi usit at us est crassioram nostri partem hoc nomine appellare Unde colligimus non de ultima resurrectione quae momento fiet haberi sermonem sed de continua Spiritus operatione quae reliquias carnis paulatim mortificans caelestem vitam in nobis instaurat He tells us that by mortal Bodies is understood whatsoever remains still in us obnoxious to Death which we may grant him for our Souls are not obnoxious to Death and therefore our mortal Bodies contain all that remains in us liable to Death He tells us also that it is the Apostle's usual manner to call the grosser part of us by that Name i. e. by the Name of Body and we may likewise grant him this for every one grants that the Body is the grosser part of us But now what would he gather from this Whence says he we collect that the last Resurrection is not spoken of His Argument put into Form is this The Apostle by mortal Bodies understands whatsoever remains still in us obnoxious to Death therefore the last Resurrection is not spoken of Mr. Lock may try if he pleases whether he can find out any thing to tie this Antecedent and Consequent together but I can pronounce that it will not be very easie for him to do it Piscater's Words are these Quum certum sit Apostolum hic non lequi de resurrectione corporum sed animarum Tho' our own Eyes tell us that the Apostle uses the word Bodies not Souls yet if we will believe Piscator it is certain that here he speaks not of the Resurrection of Bodies but of Souls And how is it certain Mr. Calvin hath said it that is all the Assurance that I know of He that raised up Christ from the dead shall also quicken your mortal Bodies these

that he suffer'd rose again fulfill'd all things that were written in the Old Testament concerning him that he now reigneth shall judge the World at the last day and that those that repent and believe the Gospel shall receive Remission of Sins Is it not then matter of greatest Admiration that the same Person should tell us that Salvation or Perdition depends upon believing or rejecting this one Proposition that Jesus was the Messiah Ibid. p. 43. that all that was to be believ'd for Justification was no more but this single Proposition p. 47. that this was all the Doctrine the Apostles propos'd to be believ'd p. 93. that for three score years after our Saviour's Passion S. John knew nothing else requir'd to be believ'd for the attaining of Life but this p. 194. and that this is the sole Doctrine requir'd to be believ'd p. 195. especially when in his Vindication of his Reasonab of Christian. p. 29. he seems to complain of those that blam'd him for contending for one Article Having says he thus plainly mention'd more than one Article I might have taken it amiss c. And so in his Second Vindication p. 26. he hath these words That there is one God and Jesus Christ his only Son our Lord who rose again from the dead ascended into Heaven and sitteth at the right hand of God shall come to judge the quick and dead are more than one Article and may very properly be call'd These Articles Now in the foregoing Page he refers us to places in his Reasonab of Christian. where he makes the Belief of all these necessary which says he is evidence enough that I contended not for one single Article and no more All that I can say is that it is not easie to reconcile Mr. Lock to himself or to make out that sundry Passages in his Reasonab of Christianity do not clash with each other He says in Reasonab of Christian. p. 31. that Christ's Resurrection was sometimes solely insisted on and yet he will confess that we cannot thence conclude that to be the sole Article that is necessary to be believ'd Why then doth he urge so much that this that Jesus is the Christ is the sole Doctrine the only Article that one Proposition that is requir'd to be believ'd because perhaps it is sometimes solely insisted on Mr. Lock Ibid. p. 43. having said that S. Paul tells the Jews at Antioch Act. 13. 46. It was necessary that the Word of God should first have been spoken to you but seeing you put it off from you we turn to the Gentiles adds Here 't is plain that S. Paul's charging their Blood upon their own heads is for opposing this single Truth that Jesus was the Messiah that Salvation or Perdition depends upon believing or rejecting this one Proposition Thus Mr. Lock But I would know how all this is plain from the Words which he alledges from Acts 13. 46. for 't is certain that it is not said in express terms either that the charging their Blood on their own Heads is for opposing this single Truth that Jesus is the Messiah or that Salvation or Perdition depends upon believing or rejecting this one Proposition It is true when the Apostle says Ye put it from you he intimates that it was wholly their own fault that they did not receive Benefit by the Words being spoken to them and that may look something toward the charging their Blood upon their own Heads but as to all the rest there is not the least ground or footstep of it Act. 13. 46. Perhaps Mr. Lock will say that by the Word of God there is meant no more than this one Proposition That Jesus is the Messiah But who will not rather believe that when St. Paul said It was necessary that the Word of God should first have been spoken to you he thereby meant that Word of God which he had preach'd to them of Antioch in Pisidia as is recorded in that Chapter and which the Jews contradicted He had preached That God had of the Seed of David according to Promise raised up to Israel a Saviour Jesus v. 23. That the Jews at Jerusalem had condemn'd him and desir'd Pilate to put him to Death and in so doing fulfill'd the Voices of the Prophets and the things that were written concerning him v. 27 28 29. that he was also buried and that God rais'd him from the dead no more to see Corruption according to the Prophecies of him and that he was seen for many Days after his Resurrection v. 29 30 31. usque ad 38. and that every one that believes should receive Remission of Sins by him and be justified from all things from which they could not be justified by the Law of Moses v. 38 39 All these are more than one single Truth or one Proposition and are all comprehended under the Word of God mention'd v. 46. And it may be observ'd that in all that Sermon from the beginning of v. 16. to v. 42. there is not express mention as much as once made of Jesus's being the Messiah or King tho' there is of his being a Justifier and Saviour In his Reasonab of Christian. p. 47. Mr. Lock hath these Words So that all that was to be believ'd for Justification was no more but this single Proposition That Jesus of Nazareth was the Messiah The Words So that import that he deduceth this from one or more of the Texts of Scripture which he there alleadges and if I mistake not from the last of them viz. Act. 10. 43. where 't is said To him i. e. Jesus of Nazareth give all the Prophets witness that through his Name whosoever believeth in him shall receive Remission of Sins Here indeed is mention of Remission of Sins or Justification but that all that was to be believ'd for Justification was that single Proposition which he so often mentions will never be prov'd from that Text. Yea Mr. Lock speaking of St. Peter's Sermon to Cornelius Act. 10. of which that Text is a part doth not say that there is in it any express mention of our Saviour's being the Messiah but says he he is described to be so by his Miracles Death Resurrection Dominion and coming to judge the quick and the dead See him in his Second Vindication p. 307. In his Reasonab of Christian. p. 93. he alledges the Words of Act. 8. 4. They that were scattered abroad went every where preaching the Word Which Word was nothing says he but this that Jesus was the Messiah But if you ask how he proves this he only says As we have found by examining what they preach'd all through their History Where by their History he means undoubtedly the History of the Apostles and when he says they preach'd that they must be the Apostles whereas they that are said to have preach'd the Word Acts 8. 4. were not the Apostles for we are told v. 1. that the Apostles were not scatter'd abroad as those were that are mention'd

that he did preach viz. That Men should repent and believe the good Tidings which he brought them Believing Jesus to be the Messiah and repenting were so necessary and fundamental Parts of the Covenant of Grace that one of them alone is often put for both Repentance is not only a Sorrow for Sins past but what is a natural Consequence of that Sorrow if it be real a turning from them into a new and contrary Life It is an hearty Sorrow for our past Misdeeds and a sincere Resolution and Endeavour to the utmost of our Power to conform all our Actions to the Law of God It does not consist in one single Act of Sorrow tho' that being the first and leading Act gives Denomination to the whole but in doing Works meet for Repentance in a sincere Obedience to the Law of Christ the remainder of our Lives It is in other Words well express'd by newness of Life And sometimes turning about is put alone to signifie Repentance Mr. Lock Reasonab of Christian. p. 197 198 200 201. To be baptized into his Name is to enroll our selves into the Kingdom of Jesus the Messiah and profess our selves his Subjects By Baptism we are made Denizons and solemnly incorporated into that Kingdom Ibid. p. 212 213. Baptism was made use of by our Saviour to be that solemn visible Act whereby those who believ'd him to be the Messiah receiv'd him as their King and profess'd Obedience to him were admitted as Subjects into his Kingdom So Peter began Acts 2. 38. Repent and be baptiz'd these two things were required for the Remission of Sins Ibid. p. 199 200. God propos'd to the Children of Men that as many of them as would believe Jesus his Son to be the Messiah the promised Deliverer and would receive him for their King and Ruler should have all their past Sins Disobedience and Rebellion forgiven them and if for the future they liv'd in a sincere Obedience to his Law to the utmost of their Power the Sins of Humane Frailty for the time to come as well as all those of their past Lives should for his Son's sake because they gave themselves up to him to be his Subjects be forgiven them Tho' in consideration of Mens becoming Christ's Subjects by Faith in him whereby they believe and take him to be the Messiah their former Sins shall be forgiven yet he will own none to be his nor receive them as true Denizons of the New Jerusalem into the Inheritance of Eternal Life but leave them to the Condemnation of the Unrighteous who renounce not their former Miscarriages and live in a sincere Obedience to his Commands Ibid. p. 211 212 241. Thus Mr. Lock OBSERVATIONS Believing Jesus to be the Messiah and Repenting are so necessary and fundamental Parts of the Covenant of Grace that one of them alone is often put for both so Mr. Lock Reasonab of Christian. p. 198. But I would know why they are the more necessary and fundamental Parts of the Convenant of Grace on this account that one of them alone is oft put for both or how this that one of them alone is oft put for both doth prove that they are necessary and fundamental Parts of it Withal how appears it that one of them alone is oft put for both All the Proof that he tenders for it is in the Words immediately following For says he St. Mark chap. 6. 12. mentions nothing but their preaching Repentance as St. Luke in the parallel Place chap. 9. 6. mentions nothing but their evangelizing or preaching the good News of the Kingdom of the Messiah Thus Mr. Lock But how will he hence make good this Inference Therefore of these two Believing and Repenting one alone is oft put for both There is no mention of believing in either Place St. Luke says that the Apostles preach'd the Gospel St. Mark says that they preach'd that Men should repent of believing here is not a Word But from both Texts we may gather that this That Jesus is the Messiah was not the only Article which the Apostles preach'd For in St. Mark 6. 12. they preach'd that Men should repent or that they should have their Sins remitted upon their Repentance as St. Peter afterward preach'd Repent and be baptiz'd for the Remission of Sins Acts 2. 38. and as our Saviour says St. Luke 24. 47. that Repentance and Remission of Sins should be preach'd so that it is clear that the Apostles preach'd this Article of Remission of Sins upon our repenting And then in St. Luke 9. 6. they preach'd the Gospel which comprehends more than that one Article That Jesus is the Messiah as the good News that a Saviour was born into the World c. Mr. Lock in Reasonab of Christianity p. 201. having said that sometimes turning about is put alone to signifie Repentance cites St. Matth. 13. 15. and St. Luke 22. 32. where the Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and why that should be rendred to turn about rather than to convert or turn I am to be taught Ibid. p. 212. he says That to be baptiz'd into the Name of Christ is to enroll our selves in the Kingdom of Jesus the Messiah But as we are said to be baptiz'd in or into the Name of the Lord Jesus so we are also said to be baptiz'd in or into the Name of the Father and of the Son and of the Holy Ghost St. Matth. 28. 19. Now to be baptiz'd in the Name of the Holy Ghost cannot signifie the enrolling our selves in the Kingdom of the Holy Ghost for we do not read in Holy Writ of the Kingdom of the Holy Ghost as we do of the Kingdom of the dear Son of God And why then should we make In or into the Name to signifie one thing when it is spoken of the Son and another when it is spoken of the Holy Ghost or of the whole blessed and glorious Trinity As then to baptize in or into the Name of the Father of the Son and of the Holy Ghost is to baptize 1. by Authority and Commission from them 2. into the Worship and faithful Service of them all the Days of our Life So I conceive we are to interpret the being baptiz'd in or into the Name of the Lord Jesus Ibid. p. 241. Mr. Lock says In consideration of Mens becoming Christ's Subjects by Faith in him whereby they believe and take him to be the Messiah their former Sins shall be forgiven But other where he makes Men become the Subjects of Christ by Baptism as well as by Faith and both Repentance and Baptism to be required for the Remission of Sins alledging Acts 2. 38. and not Faith only And therefore he might have express'd the Gospel-Terms or the Conditions of Forgiveness more fully by saying that if Men repent and believe the Gospel and be baptized they shall through the Merits and Death of their blessed Saviour have their former Sins forgiven CHAP. XXV Of the Immortality of the Soul and