Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	sin_n	true_a	4,199	5	5.1283	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86695	A dry rod blooming and fruit-bearing. Or, A treatise of the pain, gain, and use of chastenings. Preached partly in severall sermons, but now compiled more orderly and fully for the direction and support of all Gods chastened that suffer either in Christ, or for Christ in these dayes. By G. Hughes, B.D. pastor of the church in Plymouth.	Hughes, George, 1603-1667.	1644 (1644)	Wing H3308; Thomason E48_9; ESTC R14529	125,445	138

Gods chastening Again there is besides this another life and strength of sin in the flesh where it lives naturally As a man is said to be living in or by the Law when it acquits him and condemnes him not to take away his life yet he is naturally alive also by the principles of life within him so sin is alive by the Law when it is made strong thereby to condemne and kill the man yet it 's naturall rooted life whence all the motions and stirrings come are in the flesh Rom. 7.23 24 of which no lesse is the Apostles complaint in bemoaning that Law that wars in his members and counting himself a wretched man untill he be freed from that body wherein raigne only sin and death Now this double strength of sin must be spoyled to kill the sin and the sting must be pulled out to give the soule ease to labour in the midst of the fires But how then may this be done Quest The great charmer of this Serpents sting is Christ Answ 1 Cor. 15.57 it is so acknowledged in that doxologie Thanks be to God who hath given us victory through our Lord Jesus Christ Yet this victory over the sting of afflictions and death is gained from some speciall piece of Christ and that his death the only powerfull Antidote against sin to take away all the life and strength of it effectuall for justification and so to kill sin in the Law and no lesse for mortification and so to kill sin in the flesh This is Gospel doctrine in plain assertions Rom. 9.5 Hebr. 9.14 Wee are justified by his blood and again The blood of Christ shall purge our consciences from dead works which is nothing else but his death and the vertue of it both wayes asserted The true vertue of this remedy against this sting and it's strength and the right application of it are two things needfull to be known by them who desire to finde this help by it in the day of their affliction to be so quieted as then to sit close to their appointed exercise 1. The death of Christ hath a force predominant over the Law to take away all the strength it gives to sin that it can no longer accuse nor make guilty nor terrifie the conscience nor lay on the tormenting curse which shakes the soule out of all abilities of performing duty to God this power is seen in these effects 1. In that it is the full payment of mans debt to the law beyond which nothing more could be desired for satisfaction which the second Adam that heavenly one hath paid for all his seed hence is the mouth of Law stopt from laying any thing to their charge for the Law being just can demand nothing but that which is right and due all that is here discharged 2. In that it purchaseth forgivenesse or the gift of righteousnesse from the Law-giver to his seed so that now sin is no sin debts are no debts all hand-writings being cancell'd by this purchased pardon neither is the Law in this respect a Law or in force to burthen the soule with feares and drive it from it's work 2. The same death of Christ hath an over-ruling power quelling the motions weakning the strength and wasting the life of sin in the flesh for from thence is the heart of man no lesse indisposed to duty than from the Law sin by the Law frights a man from his work by scaring feares but in the flesh by a direct opposition to the Will of God warring against all light and power that should help one to this exercise it doth so hinder put back and thrust off from the work that a man cannot set to it unlesse the force be quelled now admirably efficacious for this is the death of Christ To give a right understanding of this how the death of Christ wounds and weakens and kils sin in our flesh is a work of great skill such a Mysterie that I almost despair of a fit and compleat expression to make it plain and easie for every minde to conceive yet because it is a thing so profitable and so desirable by Christians to be acquainted with that one only way of baining of killing their corruptions trusting on the guidance of the Spirit of truth I shall indeavour to give some help for this To present therefore this singular way of sins mortifying by Christs death conceiveable to a believer I shall labour in these propositions to set down the state of it 1. As the fundamentall ground for framing our thoughts aright about the precedent Mysterie we must lay this truth That the Lord Christ in this as in all other instances of giving out and communicating grace is to be considered as the second Adam Thus is he set forth as the Truth Rom. 5.14 or Auti●ype of the first Adam who should have conveyed life but indeed gave out nothing but death to his poore seed 1 Cor. 15.45.47 and so is he expresly stiled the last Adam and the second man with his characterising excellencies to specifie him to the Church Now the true significa●e of this notion first or second Adam is a Man by way of eminency in some notable and speciall respect a Root-man one made as a Fountain of Nature to convey it with it's advantages or disadvantages to the derived seed such was the first man made after Gods Image which had he kept he should have propagated to his succeeding issue but having given it to the spoil nought else could he derive to his Posterity but the miserable effects of his own wilfull ruine sin and shame so he begat a Son in his own likenesse Gen. 5.3 and such like must be all the generations of men that arise from him Rom. 5.12 It is the plain assertion of Gods spirit in this matter By one man sin entred into the world and death by sin yea and death passed upon all men for that all have sinned That one being the fountain of humane nature and having in the fountain corrupted it by sin could not convey this nature any further but with the deadly attendants of it guilt imputed enmity against God and an universall depravation insued upon with those bitter consequents of death and hell following after it This is the line of our misery which God● spirit hath drawne It is not my purpose to stay upon the proud cavils which flesh and blood make against this that charge God foolishly for so ordering and curse such parents for their natures thus derived I shall only suggest this thought to such a Disputer Hadst thou been the first Root-man to have raised mans seed that nature which was so treacherous in him would have been no better in thee and thou wouldst have transgressed even as hee in the very same particular Let not pride vain man deceive thee humbly seek by the second Adam to be healed and be not foolish to deny or cover the wound which otherwise will prove

incurable by self-conceit and confidence My digression shall be no longer The reason of mentioning the first Adam here was for the sake of the second that as it may appeare not only possible but reasonable the way of conveyance of sin and death from him upon his seed so no lesse the probability of receiving sins death and deaths plague from the second Adam may be apparent For suppose this man also as wee must to be a Root-man a fountain of Nature ●um●ne spirituall heavenl● to give out to his seed no more difficulty can there be of conceiving the way of communicating what is communicable from him to his seed than of the first to his nay more easie to be convine do● influence coming from the second if we take up but these additions This is the quickning-spirit man that by spirit can mightily work upon his members to conforme them to himself and every piece of himself death resurrection c. This is the Lord-man that hath all dominion and soveraignty committed to him by God to work what hee will to work upon his own for the perfecting of his Kingdome yea this is the heavenly-man set against and above the sin and corruption of creatures to destroy them in his seed Sermon Embalming of dead Saints of which I more largely dealt elsewhere All which considered facilitates the way of our conceiving ver●ue flowing from Christ to his 2. This truth is next to be suggested As Christ in whole and intirely considered carryeth in himself the compleat work of our salvation to give out unto his seed so the severall states and conditions of Christ have some speciall and proper pieces of that salvation depending on them Rom. 6.5 Col. 3.1 Joh 14.19 as death of sin upon his death resurrection to grace upon his resurrection and life of God on us upon his life these necessary dependances of our graces on his severall works the Scriptures fully declare which revelation may help on to conceive the speciall vertue of the death of Christ in the present case 3. More neerly to the point in hand this is a main truth The death of Christ as it was intended of God so indeed it carryeth in it a direct contrariety to all that withstands his seed in the way of their salvation and not only that it weakens but a soveraign contrariety able to quell and over-power every thing that opposeth the salvation of his people These opposites are sin in the first place by the guilt and poyson of it then the Law with it's dreadfull curse wherunto are joyned the Devill that hath the power of death the bitternes of death it self and the terrors of hel with all the powers of darknesse all these conspire to destroy poore soules and against all these hath the death of Christ a ver●ue opposite and predominant as hot medicines to overcome cold diseases and cold to quel the hot therefore very reasonable that it should eate out the very heart of sin the sting of our afflictions Rom. 6.2 3. Ephes 2.16 The frequent oppositions of the death blood and crosse of Christ against sin curse enmity in flesh toward God c. and the victory of that averred over all these adversaries are evidence without exception sufficient to conclude this truth 4. Adde wee this The death of Christ is not only contrary unto sin but in the mysterie hath actually killed and destroyed the enmity which is in the flesh of his members against him as well as all other adversaries of our life without us Col. 2.14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 2.14 The Act past is plainly recorded He blotted out the hand-writing which was contrary to us not only that of Ordinances which peculiarly concerned the Jews but that of his Law that was against every man and tooke it out of the way nayling it to his Crosse and spoyled Principalities and Powers c. that is those of hell that constantly opposed the salvation of Christs seed which elsewhere is thus expressed By death heed'd destroy him that had the power of death which is the Devill The world also a grand enemy is crucified to believers by Christs Crosse Gal. 6.14 Here are blotting out taking quite out of sight and nayling to the Crosse for dead law and curse that were against Christs people to note their utter abolition so is there a destroying or making void and uselesse all the power of the Devill to kill so againe crucifying the world making it as a thing hang'd out of the way which every one abhorreth and no lesse by the same death or crosse a killing of all enmity in the creatures against God not only by pardoning but by abolishing it in the flesh insomuch Rom. 6.2 that the Apostle concludes for himselfe and fellow-believers an impossibility of their abiding under the life of sin being actually dead to sin by the death of Christ Now all this as is said was done by Christ in the mysterie and that expression teacheth us that what-Christ so doth is done by him as head of his body and therefore in reference to it and with influence of all those secret mysticall acts on it the plain effect of this Mysterie is most fitly and pithily expressed in those termes of conjunction which couple the soules with Christ as being together within all his works and travells for their salvation So we reade that his members are crucified together with him Gal. 2 20. and their old man crucified with him and they again buried with him and risen with him So the mysterie is discovered to the Gentiles Rom. 6.4 Col. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should be fellow-heirs and of the same body and partakers of his promise all which are expressed by wit hs cons and together and knitting particles which can import no lesse but the sharing of these joyned soules with Christ in all the vertue of those works sufferings or priviledges wherein by God himselfe they are joyned with him so that if they be planted together with him in his dying Ephes 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they cannot die for sin as he did yet a likenesse to that death they must have in effect even a death to sin in themselves therefore they are joyned with him in that suffering of his Rom. 6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they do hold out a sutable effect to that his death issuing from it in their own flesh and the same reason is of their conjunction with him in his other works tending to their salvation sutable effects are wrought in them from all This is actually done by Christ as for the time of the actuall manifestation of this sin in his united members more wil be declared in the application of this vertue of Christ hereafter but for present some help is given from hence to conceive of the efficacie and necessity of sins fall by the death of Christ 5. Yet the difficulty is

of Christ before his adversaries is too too evident 3. Base feare of men and crearture terrors proper to this flesh do prompt to halting with God Mens homin's omni metu superier tantum quod Deo probe●ur reputa● timor ad quaerenda diverti●●●s inge●i●●us est plus satis Calv. in text when danger appeares and smart drawes neer the flesh this wounded Abraham with a lie as well as Isaac and Peter by a sad backsliding from Chirst This hath been the laming and almost the baining of many Saints in severall age● when Gods hand hath been gone out in triall against his Church Feare is subtile to finde digressions from God and make the soule walk unevenly and full of danger yet this the universall affection of sinfull flesh 4. Foolish hope to ease the smart by complying with Gods enemies and so halting between both This however it is not allowed in Gods children yet are they subject to such motions from their flesh helpt on by the power of Satan whereby their hearts may be dampt 1 Sam. 27.10 their limbs lamed their pace may faulter towards God See something of this in Davids carriage before Christ Thus then the Saints have been and may be in danger in their afflictions to be lamed and brought to halting therefore but need by reviving and reforming to prevent this very lamenesse yet if this be neither prevented nor healed greater danger than this is at hand that may more orderly perswade to the former duties SECT IX To the second part of the first motive TO the second haltters in affliction are very apt to become Apostates if comfort may stop and reformation prevent this mischiese all reason will perswade the lame soule to make earnestly after these But why should such an argument as this be used to Gods children lest that which is lame be turned out of the way Quest when it is certain they cannot fall off from God unto perdition It is not irrationall to use such motives for duty to the most stable and unshaken soules in the Church here Militant Answ and therefore not unusefull with the Spirit of God to presse them upon the best of men to keep them close to their obedience These considerations may evince the necessity of such arguing toward these First they are rationall creatures grace hath not swallowed up reason nor destroyed the man though it over-power and innoble it for heaven Now to all such all reason-foreing and convincing arguments are sutable now prevention from finall Apostasie to perdition is a forcible consideration to every rationall creature to take heed of the halting evill that leads unto it and make use of all preservatives comforts counsels for rectifying and establishing that will certainly keep the soules from it therefore meet for the best as well as for the worst of men Secondly they are even the best in great part carnall and sold under sin as the Apostle was and every one is in the first great bill of sale by mans transgression however in Christ redeemed and set above the power of corruption yet even in this state of grace sin is in them as thornes in their sides and pricks in their eyes and therefore strongly inclining them to fall from God however they be kept by the power of God unto salvation This did so terrifie that holy man that he cried out Who shall deliver me from this body of death Where then diseases are though not predominant it is not unreasonable to presse for care to prevent death Thirdly consider the ground of their establishment That they cannot fall away from God is not from any strength or ability in themselves to stand nor indeed from any creature Consideration for mutability and change is the creatures adjunct but it is meerly grounded upon the Covenant of God to Christ and to his seed wherein his power wisdome justice truth and immutability are freely ingaged to keep these soules from perdition unto eternall life Now that wisdome that hath contrived the perseverance of these to glory who are so fraile and unstable in themselves hath also cast the way whereby he will accomplish this promised end and deals with them as well rationally as powerfully to effect this purpose It pleaseth therefore this God-wisdome to sute arguments to the state of his creatures he seeth the remainders of pride in their flesh that upon conceit of priviledge may puffe up and make secure and thence thinks fit to presse some terrible considerations to suppresse such swellings and keep the soule in an humble and believing feare whereby it is inabled to steer it's course directly unto God and to reach home unto him however indeed the argument of it selfe cannot prevaile but the power of God in it drawes over the heart to yeeld obedience no unreasonablenesse then to presse the fixed ones of God with such shaking reason for this way God doth fasten them in his Kingdome This rub removed two things must be declared to open the force of this motive first that halting doth incline to Apostasie secondly that there is a death-preventing vertue in the former duties to keep from this fall For discovery of the first the demonstration will be cleer in their properties of halting which are inseparable from it however vincible by grace 1. Claudicatio partim declarat tarditate partim etiam inconstantiam in doctrina Beza in Text. Rob Steph. The slownesse or backwardnesse the indisposition of the lame feet to walk loth they are to put forward in motion now such retarding of an halting heart in the way of God doth not only increase the indisposition to move but gives occasion to all the enemies of salvation the world and devill as well as their owne flesh more mightily to withstand them and beat them backe againe or turne them quite out of Gods even track delay or slacknesse is no where so dangerous as in the way of God so many lusts and temptations there be that upon the least stand do overtake us every step in Gods race is a step backward in event Now with this evill the halting Saints are infected ● King 18. and therefore in danger of backsliding themselves though graciously prevented by God How slacke these halters were in Elijahs time and how neer thereby to be driven off from God the Story makes very cleer they were halfe inclining unto Baal 2. The crookednesse or uneven treading of the lame walking feet must needs incline to greater wandrings perversnesse in tends directly to aversenes from the wayes of God A member disjoynted and set in a posture sutable to its misplacing must needs grow distorted and ugly in processe of time So doth the uneven pace of the halting heart incline to a desperate defection in the progresse unless forbidden by the great God The Lord therefore chideth his Disciples out of their crooked and perverse disposition Matt. 17.17 O perverse generation how long shall I be with you how long shall