Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bear_v	die_v	sin_n	6,507	5	5.1003	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66408	The perfection of the evangelical revelation a sermon preached at St. Martins in the Fields, Jan. 6, 1695/6, being the first of the lecture for this present year, founded by the Honourable Robert Boyle, Esquire / by John Williams ...	Williams, John, 1636?-1709.	1696 (1696)	Wing W2717; ESTC R38655	14,734	36

and this mortal shall put on immortality An Encouragement that is the highest Cordial that can work upon Humane Nature and will if any Consideration can qualify the Troubles of this present Life and set a man above the fears of an exclusion out of it And when this is promised there can nothing be offer'd beyond it nor is there any need to find out others after this is proposed And such as the Promises are such are the Conditions required of us which are as unchangeable as the Reward those indeed are unchangeable from the Divine Declaration and God's faithfulness but these are unchangeable from the nature of the things as well as the Divine Command So that there is no room for another Revelation unless we can change the nature of things and make evil good and good evil and put darkness for light and light for darkness unless we will dissolve all Order and confound all Relations and set the Creature loose from all obligations of Love and Gratitude and Service to the Creator Terms surely uncapable of abatement or alteration For who can suppose Mankind should be left at liberty whether they would love God or neglect him whether obey or violate his Laws whether they would be vertuous or vicious and whether they would believe in Jesus and own him to be their Saviour or with the Jews reject him and not have him to reign over them Alter the Promises and Conditions and there is another Gospel and another Revelation but till they are altered or alterable there needs no New Revelation All the abatements or relaxations that can be allowed are inserted into the body of this Revelation where there is a two fold allowance an allowance of remission for whatever sins are past and truly repented of and an allowance for Humane Infirmities under the strictest obligations to our duty And lower than these the Gospel doth not nor for the reason before given can descend since then it would countenance Impenitence and establish Iniquity by a Law and then indeed it had been an imperfect a defective a faulty Covenant and there would have been a place for a New 3. The extent of this Law or New Covenant is such as none can exceed it for it is as much fitted for the whole Race of Mankind as any could be for any particular Nation The Law of Moses was a Law to the Jews suited to their Temper and Circumstances in its original Frame and Constitution and so what other Nations as Nations could not come within the benefit of nor could particular Persons otherwise than as they became Proselytes and made themselves subject to it by the same way of initiation in Circumcision And it is of the nature of all Humane Laws though the general Lines running through them are one and the same that they are fitted for the immediate use and service of that People whose Laws they are and which therefore vary infinitely and alter as Circumstances alter and as Reasons of State require But now the Gospel-Dispensation comprehends in it all Nations and they are all to that as if they were but one People It was our Saviour's Commission to his Apostles after his Resurrection Go ye into all the world and preach the Gospel to every creature And such as the Commission was such were the Rules and Precepts they were to give and publish which were of universal concernment and obligation and neither confined by Persons nor Places by Times nor Circumstances but what all Persons in all Places Times and Circumstances are equally obliged to observe and which are of that nature and have such a tendency to the good welfare and happiness of Mankind whether alone or in Society whether as particular Persons or Families or Nations that if exactly observed purity and peace and love would every where abound and the Earth be a kind of Paradise again And therefore if there be any Narrowness of mind and feuds among Mankind if Vice and Wickedness overflow the World it is not for want of a Law every way perfect to bind and restrain them or that there need another Gospel to mend them but for the reason given by St. James from their lusts that war in their members 4. If we consider the Evidence given to the Gospel-Revelation we shall find there needs no other evidence to be given to that Revelation nor that there needs any other Revelation for want for want of Evidence in this Our Saviour's Life was a Life of Miracles as well as Innocence and where ever he went the Divine Power went along with him for in him dwelt the fulness of the Godhead bodily And which he exerted where ever he came and as occasion served to the confusion if not the convicton or conversion of his Adversaries and all which at last concluded in his own Resurrection from the dead his Ascension into Heaven and the effusion of the Holy Ghost which began on Pentecost but like a torrent ran on through the Apostolical Age and bore down all manner of competition And what then can any Revelation pretend to beyond it or where can there be any that can be suppos'd to produce the like Evidence for its veracity as I have just before observ'd Lastly How can we have a Gospel that can pretend to vye with that which the Son of God came into the World to reveal who was the last that was to come from Heaven and when our Faith is that which was once delivered to the Saints Once for all and so there is no more another Faith or Revelation to be expected after that than another Mediator after Him who was once offered to bear the sins of many This leads to the Third Branch 3. The Scripture shuts up all with this Revelation and because we have now no Revelation but that Written Revelation we cannot suppose any Revelation beyond it and much less derogatory to it or that shall direct us to any other way by which we are to be saved than that we have already received and is therein recorded I have before observed that the time from our Blessed Saviour's appearance and the publication of the Gospel by him to his second coming is called the last days in Scripture and consequently has none to succeed it So the Apostle As it is appointed unto men once to die but after this the judgment So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without a sin-offering unto salvation That is as there is no alteration in the state from Death unto Judgment but as men dye so they will appear to be at Judgment So there is no alteration to be between Christ's first appearing when he offered himself and his second when he shall so come in like manner as he was seen to go into heaven If therefore there is to be any alteration as to this Revelation it is not to be before but

The Perfection of the Evangelical Revelation A SERMON Preached at St. Martins in the Fields Jan. 6. 1695 6. BEING THE First of the LECTURE For this Present YEAR Founded by the Honourable ROBERT BOYLE Esquire By JOHN WILLIAMS D. D. Chaplain in Ordinary to His Majesty LONDON Printed for Ri. Chiswell and Tho. Cockerill Sen r Jun r At the Rose and Crown in St. Paul's Church-Yard and at the Three Legs in the Poultrey MDCXCVI GAL. I. 8 9. Though we or an Angel from heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed As we said before so say I now again If any man preach any other Gospel unto you than that ye have received let him be accursed THE People of the Jews having been all along trained up under the Law of Moses and by virtue of it possess'd of peculiar Advantages beyond any other Nation were apt to think it as lasting in its Obligation as Divine in its Original and that it was no more in the intention of Almighty God to have it abolished than it could be disproved to have come immediately from him This made them slow and backward to receive the Gospel by which their ancient Constitution would be disannulled and after they had believed it made them inclinable to hearken to such Sophisters as pretended to compound the Controversy and to join Moses and Christ the Law and the Gospel together so as to be both alike necessary to Salvation Which is in effect to set up another Gospel than what the Apostle had taught and they had received from him and therefore he expresses his resentment and indignation against it with the highest aggravations Verses 6 7 8. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another Gospel Which is not another but there be some that trouble you and would pervert the Gospel of Christ But though we or an Angel from heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed c. In discoursing upon which words I shall consider 1. What is understood by the Gospel which the Apostle had preached and they had received 2. What by another Gospel against which and the Preachers of it the Apostle so sharply inveighs and pronounces an Anathema 3. I shall shew that the Gospel is the only Revelation from God and that there is not another nor is any other to be expected 1. The Gospel is here opposed to the Law of Moses which there were some in the Churches of Galatia as well as in other places that would maintain to be necessary to Salvation if not alone yet in conjunction with the Gospel as aforesaid These two indeed were so far consistent that the Law was a prefiguration a Shadow and Type of the Gospel But being thus a Shadow and a Type of it That in reason and from the nature of the thing was to give way when the Substance came on and the Types were fulfilled And therefore though the Law was established at the first by Divine Authority yet in course was it to cease in its obligation when the reason of it ceased And consequently to plead for its Authority and Obligation whether in conjunction with or opposition to the Gospel was to say that the substance of those Shadows the completion of those Types was not accomplished that Jesus was not the Messiah nor the Gospel true In this sense these two that in a state of subordination were consistent by this means were made to be opposites to each other So the Apostle Chap. 5. 2. If ye be circumcised Christ shall profit you nothing V. 4. Ye are fallen from grace ye at the same time deny what you seem to confess it is a perverting the Gospel of Christ and establishing another Gospel But this is only a kind of a negative account of the Gospel therefore we are to proceed further in the consideration of it and then we are to understand by the Gospel the Christian Religion and more especially that part of it which is called Christian and for which the Professors of it are called Christians as distinguished from all Religons besides All mankind are not more of the same common Nature than they generally agree in the common Principles of Nature And that which is natural to all cannot be a Character by which one man is distinguished from another But when a Man or Institution is called Christian it is for somewhat peculiar and distinct from that which is common to all And therefore though the Law of Nature be a branch of the Christian Religion as it was of the Mosaical and is also in it self of a never failing obligation yet there is a supervenient Institution and somewhat besides that which denominates us to be Christians without the belief and practice of which we can no more be entitled to to that Character than that can be called a Natural Religion which excludes or is contradictory to the Laws of Nature and the just Reason of Mankind And of the number of such Principles which are necessary to the Constitution of Christianity and consequently to the Character of a Christian and are the Articles of his Faith are the Incarnation and Nativity the Death and Resurrection and Glorification of our Saviour 1. His Nativity and Incarnation So 1 John 4. 2 3. He that denieth that Jesus Christ is come in the flesh is not of God 2. His Death as he died for Mankind and was a Sacrifice for Sin So St. Paul 1 Cor. 15. 1 2 3. I declare unto you the Gospel which also ye have heard and wherein ye stand by which also ye are saved For I delivered unto you first of all that which I also received how that Christ died for our sins according to the Scriptures So that to believe in Jesus as the Messiah and as a Suffering Messiah was according to the Scriptures and by the belief of which we are to be saved 3. His Resurrection and what was consequent upon it his Glorification the reward of his Humiliation In which state he is constituted our Mediator From the connexion betwixt which two his Death and Intercession it is that we seldom read in Scripture of the one without the other These are constituent and essential Articles of Christianity and if these or any of these are omitted as it is not Christianity which is left and it would be another Gospel so it is what the Apostle's Anathema will be applicable to From whence we may be able to answer the next Question 2. What is to be understood by another Gospel When the Apostle speaks here of another Gospel he thereby means somewhat that is added to it and with it made necessary to Salvation as it was when the observation of the Law of Moses was maintained to be as obligatory to the Christians as ever it had been to the Jews