Selected quad for the lemma: death_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A45141
|
The middle-way of perfection with indifferency between the orthodox and the Quaker by J.H.
|
Humfrey, John, 1621-1719.
|
1674
(1674)
|
Wing H3692; ESTC R7480
|
27,096
|
35
|
Righteous and by that Righteousness I must say with them where they have our Divines on the blind side are justified to wit according to the Law of Faith or as they are judged at the Throne of Grace but they do sin they are Unrighteous and no flesh living can be justified according to the Law of Works or at the bar of the Ten Commandements When the Apostle argues against justification by the Law he proves none can be justified by it because all do break it Those that will follow truth shall argue as strongly if we be juâ—â—ified by grace then we must be righteous and perfect according to the Law of it The Orthodox are quite out that will have any justified without a Righteousness that is perfect according to the Law that justifies him to wit in regard to the conditional though not the preceptive part of it The Quaker is quite out that will have this Righteousness perfect according to the ten Commandements which does not justifie him The lover of Truth and Mediocrity will have every man have the Righteousness of a perfect heart for his justification and yet no man be justified but by the grace of God through the Redemption which we have in Christ Jesus There is pardon of sin and justification these may be distinguished not divided Pardon refers to the law of works justification to the law of Faith or the Gospel For this cause saith the Apostle he is the Mediatour of the New Testament that by means of death for the Redemption of the Transgressions that were under the first Testament they which are called may receive the promise of eternal Inheritance The first Covenant originally is that of Nature and the first Testament belonging to the Jew represented that first Covenant and the Transgressions for which Christ shed his blood are our sins only against that Covenant If there be any body sins against the new Covenant there is no Redemption for such We have a pardon then in reference to the law of works but we are justified in reference to the law of Faith To wit If we are accused as Transgressors of the Law we may confess it that we are guilty and plead our pardon through Christs Redemption but if we are charged as Transgressors of the law of grace we must not plead our selves guilty but righteous and such as perfectly come up to the terms required in the Gospel or else we are gone It is true Christ hath purchased forgiveness but it is upon condition Pardon is of the Transgressions of the Law but this condition is of Righteousness according to the Gospel and our justification lyes in the performance of the condition In the seaventh place This Opinion instead of leading these friends to the Spirit and the Life as they speak does lead them from both and bring them back to the letter and the flesh and ministration of death To understand this The Apostle we know does distinguish between the Letter and the Spirit The Letter killeth the Spirit giveth Life This distinction is expressed otherwhere by the Law of the Spirit of life and the Law of sin and death The Law of Faith and Law of Works The Covenant of Nature and Covenant of Grace The Law of Works is call'd the Letter as having been writ in stone and is the ministration of death the Law of sin and death or that which killeth because there is none but break it and so are guilty of fin and death by it The Covenant of grace is the Law of Faith that being the condition of it it is the Law of the spirit of life or the ministration of life for the contrary reason because we are enabled through grace or this spirit to the performance of this Law so as to be Righteous according to it and live by it The just man shall live by his Faith And unto the Law of the spirit of life is added in Christ Jesus because it is he hath procured this Law for us which is indeed the great benefit of our Redemption Now while the Spirit is given us for the performance of the condition of this Covenant it being the New Testament not the Law which is the ministration of the Spirit it is a great mistake in these Friends to expect such help from it as to perform the condition of the Covenant of Nature or Law of Works The Spirit indeed does help us but it is to keep his own Law the Law of the Spirit and that Law whereby we may have life If we do look to fulfill the Covenant of Nature we must return to our original Righteousness and our free will which we lost in Adam and that is to go from the Spirit to our selves who are but flesh But what Is not the Law of God the rule of our lives and does not the Spirit of God lead us according to rule and bring us to a conformity to his law I answer no doubt of it but that is a conformity so far as reaches the fulfilling the terms of the Gospel but not those of Works The law of grace does require a sincere walking before Go in all his Commandements and the Spirit of God does certainly help us so far as we sin not against that sincerity or sin no sins inconsistent with these terms but the spirit is not given to bring us up to the terms of the Law and that we should not sin at all What shall we say that Abraham as pertaining to the flesh hath found By the flesh we are to understand works as appears in the next verse and so is the spirit opposed to the flesh as it is opposed to the law of works If we seek therefore for a Righteousness by our works that is according to that law we shall find what Abraham did as pertaining to the flesh We shall find no such matter O ye foolish Galathians says the Apostle having begun in the spirit are ye now made peâ—fect by the flesh The Galathians belike who had received the doctrine of grace by Paul were come to be seduced to the opinion that they must keep Moses Law or else they could not be saved and this is their seeking to be made perfect by the flesh The flesh and nature are Synonymous terms and as in respect of those who were Jews by Nature the works of the Law as given by Moses are called flesh so must the works of the Law as a Covenant by Nature be flesh in respect to the rest of man-kind If the Quaker then is come to seek life by such a following his light as must answer the Covenant of Nature it self that is by a perfection as is without sin against the Law he is plainly under the notion of the spirit brought at last to the flesh for what he seeks In the last place It is an ancient saying that he who looks but one thing is easily mislead It seems that these Friends do apprehend that our doctrine which opposes perfection does serve
for the boulstring up men in their sins and lull them into security that though they live and dye in their wickedness they must be saved and this being taught especially among us Protestants who believe that we are justified by Christs Righteousness without works does appear very destructive to many souls which makes them out of an intention which we may suppose zealous for godliness and the promotion of a good life to fall on our Divines with so much tragical exclamation as they do on this point When in the mean time they neither have considered what our Divines do say that removes all ground for any such abuse nor what indeed are the consequences of their own doctrine which under Pelagianisme Donatisme and the like names hath been so often exploded as utterly intolerable in the Church of God For their conviction in both these I would not in the way have them ignorant what doctrine it was Paul Preached and upon which the like consequences was fastened by some persons at that time that if grace abounded they might therefore live in sin It is but the same doctrine of Gods abounding free grace mercy and forgiveness through Christ to poor Sinners that our Divines do bring against the doctrine of perfection setting the unsound sense of imputed Righteousness aside which Paul Preached and pleaded against those who would bring in the works of the Law for their justification And when these Friends have pondered the Apostles answer to what was alleadged against him there will need but little more to be said by us here unto the same There are two things particularly our Divines teach The one is that notwithstanding grace be imperfect in this life there is no man may sin for all that in any the least thing whatsoever That is though our holiness be imperfect yet is it our duty to be perfect and we are still to be pressed to go on to perfection The other is that a state of grace will not stand with any sin in dominion That is that whosoever does willingly and wilfully live in any known sin without Repentance unto death he cannot be saved And what is the reason then when these two things are still taught that these men should charge the Orthodox with that consequence which they do so effectually disclaim Let them look into any practical Books of ours and see if obedience which is universal be not given as the chief note still of an upright man and of that Faith which is saving And what would they themselves now say more If this rather without some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as so far as human frailty according to the several complexions circumstances and temptations of persons by infinite goodness and wisdom will be allowed be not more strict than can be borne Will it not indeed suffice that a man is upright before God in his desires and endeavours after perfection that is the having respect to all his commandments unless he also be perfect and his works overtake his will What then shall become of the generation of the most just Let us see when this one inconvenience they apprehend as consequent to our doctrine is wiped off whether the several inconveniences that follow their doctrine doe not require more heed First then where they say our doctrine does lead men into security remisness of life neglect of their duty a sinfull course how must their doctrine hurle men into despaire and lead them by that to the casting off the whole care of God and their souls altogether There is no meanes under Heaven so likely to bring a man to give up all as to make him desperate If it will not serve a man for his acceptance with God that he is sincere in his desires and endeavours of walking before him unless he attain to perfection or to a life that is wholy without sin in this world then must the heart of the most holy and mortified man upon earth be quite broke and discouraged for ever There is mercy with thee sayes David that thou maist be feared If God were nor good and merciful to consider mans frailty to pardon his shortnesses and imperfections and bear with him we should not fear him that is worship or serve him for it were to no purpose to go about it seeing we could never please him Alas that these folkes did but know what they do when they bring in such doctrine who themselves must tremble to be judged by it O ye foolish Galathians who hath bewiched you that you should depart from that comfort and peace which some of you I believe sometimes had in believing and truâ—ting on Christ altogether for your pardon and reconciliation with God that you should be brought now to the works of the Law and these terms that if you do them you shall live in them Is there any indeed of you think that you are able and doe continue in all things that are written in the book of the Law or in all things that are written in the tables of your hearts to do them And are you ignorant that upon that account and that alone that none do or are able to do so the Apostle tells you As many as are of the works of the Law are under the curse Alas Sirs what mean you when we are under the ministration of the New-Testament which brings the Spirit and liberty where the Spirit is there is liberty and righteousnes for by the law of faith the Christian hath a righteousness to plead and to be justified by and so life you should be ready to return into a Jewish or Natural bondage to seek for it from that onely which can bring death and is the ministration of sin and condemnation Secondly I wish into whatsoever consequence our doctrine may lead some of our people that your doctrine does not lead your people into some evils more secret and spiritual but much more deadly to the soul then our ordinary sins are When we shall see a person suppose some Youth of either Sex as soon as they are but wrought over to your party be ready immediately to look on all the rest of people at a distance to a neglect nay even to a contempt of the most grave serious holy of professours which they before conversed withall and so talk to them as if they knew nothing streight in comparison of them but as men altogether in the dark without light or life were to be separated from till they arrive to their attainment or higher state I know not what you your selves may say at such a sight nor what some others may think who passe it by with a smile or jest at the folly or else with wrath scorn and indignation at the insolence and infinite presumption but I for my part must professe it as to my own soul to be a matter of a very deep sad and afflictive apprehension to behold such a novice falling into the condemnation of the Devil Alas what is it if