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
A93799	A holy life here, the only way to eternal life hereafter. Or, A discourse grounded on these words, The weapons of our warfare, &c. 2. Cor. 10. 4. Wherein among other things set down in a following index this truth is especially asserted; namely, that a holy life, or the habitual observing of the laws of Christ, is indispensably necessary to salvation. Whereunto is added an Appendix, laying open the common neglect of the said laws among Christians, and vindicating such necessity of observing them from those general exceptions that are wont to be made against it. By R.S. B.D.	Stanwix, Richard, 1608-1656.	1652 (1652)	Wing S5252; Thomason E1276_1; ESTC R210586	123,869	304

integrity and unweariedness in the service of Christ or lastly those quite contrary characters whereby especially in that Epistle to the Romans he describes a truly regenerate person will I think be enforced to grant that which good expositors Origines Chrysosto Theodor. Oecumenius Ambrosius Erasmus Bucerus Musculus both antient and modern declare to be their opinion herein namely that the Apostle in that Chapter doth as is not unusuall with him elsewhere viz. Rom. 3.7 1 Cor. 6.12.10.23.27.30 131.2 Gal. 20.18 personate another in himself that is speaks of a person that is supposed to be yet under the Law and to whom the grace of Christ shining forth in the promises of the Gospell is not known nor hath had any influence upon him shewing by instancing in himself the miserable condition of such a person and consequently must grant that those notes or affections which he there ascribes to the said person cannot belong to the Apostle as he was then being a regenerate person nor to any other that truly are so And this thing and so that perfection we here intend as necessary to salvation will better appear by observing the direct contrary notes to those set down in that Chapter as belonging to the person there described whereby a person truly regenerate is by the same Apostle elsewhere set forth to us Such are these that this person is one that hath crucified the flesh with the affections and lusts Gal. 5.24 whereas the former is one in whom sin works all manner of concupiscence Rom. 7.8 This person is one in whom the body of sin that is sin it self is destroyed so that he is dead to sin and sin doth no longer live or reign in him Rom. 6.2.6.11.12.14 but the former is one in whom sin so lives that it kils him subjects him to death Rom. 7.9.10.11 Lastly this person is one that is no longer in the flesh Rom. 7.5 that is freed from sin Rom. 6.18.22 that walks not after the flesh but after the Spirit Rom. 8.1.4 that by the Spirit mortifies the deeds of the flesh Rom. 8.13 and that is free from the Law of sin and also of death Rom. 8.2 but the former is one that is carnall sold under sin Rom. 7.14 that does not that good that he would but the evill that he would not v. 19. that is in captivity to the Law of sin v. 23. that is deteined by the body of death that is by death it self from which as one in misery he desires to be freed v. 24. All which being either formall or vertuall contradiction cannot agree to the same person at the same time and consequently imply that the temper of that person described in that chapter and made up of those qualities and conditions there assigned is not possibly reconcilable to that other constitution of a regenerate person marked by those properties elsewhere extant which wee have expressed no those doe truly manifest the state of this person to bee such as wee conceive to be necessary to bring any to the kingdome of heaven and that is a state of freedome from all habits and courses of sin 1. Joh. 4.3.9 c. 5.18 and an answerable habituall walking in the commandement of God and this St. John further confirms when he ascribes this great privilege and perfection to such a person saying that hee is such a one that sins not nor can sin 2. Though I think this perfection as I have expressed it to bee both a possible and necessary condition in this case yet I am not so far a Chatherist as to think that he cannot be a Christian that is not every way perfect or that commits the least offence against the precepts of Christ neither do I conceive either the former notes of a regenerate person or that which hath been last alleged out of St. John to imply that the said person is so righteous as never in the least thing to sin or offend but onely that he hath not as I have before expressed the habit of any sin and that he does not live in a course of sin but ordinarily and for the greatest part abstains from and avoids the committing of it and this I conceive may sufficiently appear by these following considerations 1. That mens actions are esteemed and so men themselves denominated from the greater part of them thus wee call him a sober person and temperate in the use of meat and drink who ordinarily or for the most part avoids all excesse in in this kind though sometimes it may happen that contrary to his constant wont and purpose he transgresse a just measure therein and thus also wee call him a liberall man who usually proportionably to his ability and as prudence shall direct gives of his own though sometimes it may fall out that in some thing he may not be liberall but may omit there to give where it is fit and there is truly need of it and so answeably he is to be esteemed and so is called in scripture a righteous person who doth righteousness as St. John saith that is who ordinarily practiseth and is really addicted to works of righteousness prescribed in the word though sometimes through common frailtie or inadvertency hee may do something that is not truly righteous or agreeable to the said rule 2. Because the word sin in the new testament is ordinarily wont and used to signifie not any one single act of sinning but either some grievous offence namely such as may argue the person guilty thereof to be involved in others not light crimes and which cannot consist with the fear of God in the same person or more and iterated acts of sinning as may appear from these places Luke 15.18 Ioh. 9.2.3 Rom. 6.15.2 Cor. 12.21.13.2 Heb. 3.17 3. Because those places of scripture which are used to set forth the state of unregenerate and regenerate persons are such as denote an habit or custome thus the former are said to walk and live after the flesh Rom. 8.1.13 and to live in sin Rom. 6.2 and to commit sin 1. Jo. 3.8 and the latter to walk and live after the Spirit Rom. 8.1 and to live godlily 2. Tim. 3.12 and to live according to God 1. Pet. 4. v. 6. as the word live notes our manner or course of living so the word walk answerably notes the accustomed actions of our life for as a way is often trod in so that which wee often and usually do is called our way and accordingly the Apostle exhorts us that wee should not suffer sin to reign in us nor yield our members to it as weapons of unrighteousness Rom. 6.12.13 by which forms of speech he requires that wee should bee exempted from the reign and dominion of sin but not simply from every act of it It is true according to the sense of Moses his law the single act of any one sin subjects a man to the curse but according to the law of liberty that is the Gospel of Christ not every

as did stand out contradicting and blaspheming yea Christ himself that was the most pure and perfect copy in this kind could not for all this prevaile upon all those that were hearers of his doctrine and eye-witnesses of his miracles and of the continued zeal and goodnesse that shined forth in his life Many have the love of the world so setled in their hearts carnall and sensuall affections so deeply rooted in them that these weapons can make no impression upon them all the exhortations or examples of the servants of God how eminent soever can have no power to prevail with them yea though one should come from the dead they would not be converted by him but yet we are not to conceive all who are yet strangers or for the present enemies to godlinesse to be of this temper there is a difference to be conceived in unregenerate persons as it is plain there was amongst the heathen and still is amongst the like sort of men some of a more flexible others of a more inflexible disposition to goodnesse some farther off and others nearer to the kingdom of God that is to the admission and entertainment of those means which can onely render a man actually capable of that place though who they are that are so is onely perfectly known to God Besides there is ordinarily in all even in the worst sort of men so much of that divine light which God hath made naturall to the soul remaining as serves to make them own and even tacitly to admire vertue in others when it cleerly and fully appears though they are not willing because of the difficulties and unpleasingnesse in it to their sensuall desires to be practisers therof themselves and for this reason also for the most part they labour to obscure the appearance thereof in others so as they may not be thought to be what indeed they are Now by this it may appear that these spiritual weapons notwithstanding the great wickednesse and opposition of men against them are still very useful so as they can never want wholly of their effect besides that which they immediately and directly serve for namely the fencing or securing the persons that have and use them from the wrath to come there is a further good may be expected from them that is a subduing of ungodlinesse in some or other a vanquishing of them in time to the practise of that piety which yet they are enemies to yea and even in the most wicked and such as hate to be reformed a blunting at least of their enmity and opposition to goodness This then layes the greater obligation upon all that truly fear God such as are to be conceived to have these weapons in their possession to be the more diligent and industrious in the using of them to stir up I mean the grace of God in themselves to practise vigorously and incessantly those vertues that they hear daily commended to them out of the word and which the Spirit of God hath in some measure already wrought in them not to remit not to abate of their care in these things but daily to abound and grow stronger and more resolute in the performance of them you have heard that the subduing that is the salvation of others depends much hereupon these things are truly mighty through God for demolishing the strong holds of sin for silencing all the carnall reasonings of the flesh against the practise of godlinesse for working those that yet go on in dishonouring God to joyn with you in glorifying of him in brief to turn a sinner from the errour of his wayes and so save that soul from death which should otherwise eternally perish Oh then if there be in you any true zeal for or care of these things as sure there is or else you are not such persons as I now speak to if the glory of God be dear to you if your own or others souls be pretious in your sights then slacken not your pace in the course of godlinesse give all diligence to be every day more abounding in the work of the Lord more zealous and heavenly in spiritual exercises more fruitful in works of rrghteousnesse and holinesse in doing of these things 1 Tim. 4.16 you shall both save your selves and others that is be instruments effectual instruments through the power of God for saving others and so partake in that honour which belongs primarily and completely only to Christ to be called Saviours or preservers of their souls Oh let this I say remember and awaken you to be unwearied in well-doing to go on without fainting that not only your own but the good of other souls even of those perhaps that think least of it depends hereupon who can tell what may in time be effected by this means this is certain you shall give others hereby occasion to come out of their sins and glorifie God and if they be so obstinate as to neglect it yet your charity herein is not the lesse and your so doing shall redound to the furtherance of your own account 2. If this obligation lye upon you towards others thus to contribute towards their conversion then you are to conceive your selves much more concerned and obliged to take care that you be not perverted or your zeal any thing abated by the wickednesse of others As there is a power in these former weapons of God to effect the good of others and bring them in time in subjection unto God So there is an answerable power or rather a greater through the natural inclination of most in those things which may be called the weapons of the devil namely wicked practises and examples to bring others in subjection unto him and even to blunt the edge of godliness in the servants of God Though your constitution I hope is stronger then to cast off your first Love and to be drawn away with them into the same excesse of riot to be partakers with them in their sins yet you may easily be wrought through the cunning of the devil to abate of your zeal and care in the practise of godliness even by beholding the sinfulnesse and number of the ungodly you live among to observe so many about you that make no care at all of Religious duties but practise in a manner several sorts of iniquity securely and with greedinesse This may perhaps prompt you to think that you are well enough so long as you are so much beyond such persons and so bring this dampe upon you to make you rest and content your selves with what you have already attained without ever strugling to proceed further But for the avoiding of this I desire you to take notice that as you are hereupon concerned to be the more watchful so are you likewise to be the more zealous and fruitful the more wickednesse is acted in the place where you live the more is God dishonoured the more is his wrath provok't against that place the more souls are still thereby