Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	enter_v	sin_n	sin_v	10,991	5	9.5827	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51266	The grand inquiry who is the righteous man: or, The character of a true beleever in his approaches towards heaven. Whereunto is added The resolution of a case of separation betwixt man and wife, propounded to the author by a party much concerned. By William Moore rector at Whalley in Lancashire.	Moore, William, rector of Whalley, Lancashire.	1658 (1658)	Wing M2612; ESTC R214225	54,012	181

and happiness both in this world and that which is to come It requires therefore as my greatest pains so your best attention And the rather because Satan is so busie The god of this world hath blinded the eyes of them that believe not lest the light of the glorious Gospel of Christ should shine unto them The understanding of this mysterie is the shining of this glorious Gospel Therefore he casts clouds upon it because he knowes that the right understanding of these things is that which sets open the gates of heaven to poor penitent sinners for this is life eternal to know Christ the Lord our righteousness Therefore he imployes his instruments and they raise up the mists of error to darken our understandings Our Adversaries of Rome tell us of a righteousness of works nor only in the way of precept but of counsel works of supererogation too a doing of more then the Law requires Hence their Pardons Indulgences and the like out of those overflowing merits of the Saints Nay the Jesuite hath exchang'd his poyson a generation of vipers there is amongst our selves not worthy the mention in this place O how they rend the bowels of their dear Mother the Church even denying the Lord that bought them The rather therefore let us give all diligence to search it and to finde it out And in this discovery I beseech you not to consult with your own sense and reason that is but to consult with flesh and bloud much lesse would I have you to take things upon trust because this or that man hath spoken it but because this is the foundation whereupon is built all our interest in the joy of Saints therefore consult we with the sacred Oracles the writings of the Prophets and Apostles those holy men who spake as they were moved by the holy Ghost Sure I am that here is the infallible truth which cannot deceive us The mouth of the Lord of Hosts hath spoken this To return therefore to our purpose By the light of Scripture to discover to you Who is this Righteous Man For the right understanding of this we must know that there 's a twofold Righteousness a Righteousness of works and a Righteousness of Faith 1. The Righteousness of Works This is when a man continues in all things that are written in this book to do them when we perform a perfect exact unsinning obedience to the whole Law of God This righteousness of the Law is the righteousness of Works Rom. 10.5 Moses describeth the righteousness of the Law that the man which doth those things shall live by them So it is a righteousness in the way of doing in the way of Works Now thus we say with Paul Rom. 3.10 There is none righteous no not one I know there are some say otherwise and we hear their brags they fulfill the Law nay more then the Law requires else why do they tell us of the works of supererogation or from whence should arise that treasure of Saints merits which the Pope dispenses to redeem souls out of Purgatory So the Pharisees trusted in themselves that they were righteous but the Apostle argues it Gal. 3.21 23. If there had been a Law given which could have given life verily righteousness should have been by the Law But the Scripture hath concluded all under sin that the promise by Faith of Jesus Christ might be given to them that believe The Scripture hath concluded all under sin that therefore we might not seek for righteousness in the way of the Law but in the way of Faith It is the Apostles peremptory conclusion Gal. 2.6 By the works of the Law shall no flesh be justified And it is a clear truth For 1. Is there any that doth all things that are written in this book and continues in so doing It is a passage in the prayer of Solomon 1 King 8.46 If they sin against thee for there is no man that sinneth not and thou be angry c. If they sin against thee but lest some should question this because he speaks it with an if therefore he brings in this sad parenthesis There is no man that sins not Not any man whatsoever not the most holy the most righteous man The words are express Eccles 7.20 There is not a just man upon earth that doth good and sinneth not Though there be just men upon earth yet no man so just but sometimes he sins Nor is it the language of the old Testament but of the New J●m 3 2. In many things we offend all Not in some things but in many things not they but we and all we he brings in himself amongst them though he was a servant of Jesus Christ and a Minister of the Gospel 1 Joh. 1.8 If we say we have no sin we deceive our selves And Christ himself hath taught us When ye pray say Our Father which art in heaven Forgive us our trespasses Why doth he teach us to pray daily for the forgivenesse of our sins but because we are daily committing of new sins even those that call God father 2. But suppose we now do all things that are written in this book and continue in so doing yet it hath been otherwise Saith Paul Before I was a persecutor a blasphemer and injurious And 1 Cor. 6.11 Such were some of you Nay not some but all Ephes 2.1 2 3. And you hath he quickned who were dead in trespasses and sins wherein in time past ye walked according to the course of this world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience among whom also we all had our conversation in times past Not ye but we also and all we Suppose then we walk at present as Zachary and Elizabeth in all the Commandements and Ordinances of God blameless yet formerly we have gone astray and if we look upon time past we must needs acknowledge we are transgressors of the Law Now who shall expiate those sins for us or quit us from that former guilt in the time of our ignorance that so we may appear as righteous in the sight of God 3. But suppose we could clear our selves of actual transgression and say with the young man in the Gospel we have kept all the Commandements of God from our youth up yet we know that we are born in sin Ephes 2.3 We are by nature the children of wrath even as others All by nature in the same condition And why children of wrath but because born in sin Job 14.4 Who can bring a clean thing out of an unclean Not one Adam begot a son in his own likeness as for nature so corruption of nature Such as the fountain is such are the streams therefore sinfull sons because descended from the loynes of sinful parents Rom. 5.12 As by one man sin entred into the world and death by sin so death passed upon all men for that all have sinned For that or in whom the word

is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom all have sinned 4. But suppose we could quit our selves of that too that we could free our selves from all sin both actuall and originall yet then consider what must necessarily follow Surely to such a man there would be no need of Christ Mat. 9.12 They that be whole need not the physitian but they that be sick Christ is the great Physitian of the soul they that are righteous they need not a Christ only those that are sick those that are sinners If any man can be justified by the works of the law then in vain is it that Christ tasted death for every man in vain is it that he died for all men It is not mine but the Apostles inference Gal 2.21 If righteousness come by the Law then Christ is dead in vain Those that pretend to the righteousness of works they do what lies in them to make the death and passion of our blessed Saviour in vain and to no purpose They have no need of him 5. But suppose that they stood in need as our adversaries will acknowledge it in another way to merit for them that they may be able to merit for themselves yet whilest they think to be justified by their works Christ will have nothing to do with them Saith our Saviour to the Pharisees who trusted in themselves that they were righteous Mat. 9.13 I came not to call the righteous but sinners to repentance And Mat. 18.11 The Son of man is come to save that which is lost And in another place he tels us That he was not sent save to the lost sheep of the house of Israel Till therefore we finde our selves in a lost condition Christ hath no errand to us The Apostle shall conclude this point Gal. 5.4 Christ is become of none effect unto you whosoever of you are justified by the Law ye are faln from Grace The Churches of Galatia were exceedingly troubled with these Pharisaical Justiciaries and indeed his whole Epistle is nothing in a manner but a confutation of such proud and vain boasting and here he shewes them in few words what the issue of that was whilest they put confidence in works though they professed Christ yet thus indeed they made him of no effect they inslaved themselves to the bondage of the Law and so cast themselves out of the estate of Grace Beloved mistake me not I speak not this to remit your care and zeal of weldoing God forbid The Law must still be the rule of your holy walking Rom. 3.31 Do we make void the Law through faith God forbid yea we establish the Law And this we pray Col. 1.10 That ye might walk worthy of the Lord unto all wel-pleasing being fruitful unto every good work To this we exhort and charge you 1 Tim. 6.17 You that are rich in this world that ye do good that ye be rich in good works ready to distribute willing to communicate laying up in store for your selves a good foundation for the time to come that ye may lay hold upon eternall life Thus we presse you further Rom. 2.6 God will render to every man according to his works According to his works though not for his works as the meritorious cause According to our works so shall be the degree of glory Thus in the way of thankfulnesse in the way of obedience and that you may receive the crown of righteousness a greater measure and degree of glory no Papist in the world can more earnestly preach works then we do And it is observed that in lesse then one hundred years since the Reformation more works of charity have been done in England then in three hundred years before Wo is me that latter times are grown more barren in good works more fruitful in the works of darkness But so it was prophesied because iniquity shal abound the love of many shall wax cold Yet when all this is spoken it is not to merit heaven by so doing Ephes 2.8 By grace ye are saved through Faith and that not of your selves it is the gift of God not of works lest any man should boast For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them We are created to good works yet not saved by them lest any man should boast Rom. 4.2 If Abraham were justified by works he hath whereof to glory It is not of works therefore but meerly of free Grace Rom. 4.4 To him that worketh is the reward reckoned not of grace but of debt And Rom. 11.6 If by Grace then is it no more of Works otherwise grace is no more grace So not to discourage Works but to take you off from that self-justification in a legal way and to build your Faith upon the sure foundation I proceed to 2. The Righteousness of Faith This is that true Evangelical Righteousness by which we stand justified before God not the righteousness of Works but the righteousness of Faith Rom. 3.20 By the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sin But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the Righteousness of God which is by Faith of Jesus Christ unto all and upon all that believe The righteousness of God without Works the righteousness of God which is by the Faith of Jesus There is a remarkable expression and it is worthy our observation Rom. 9.30 The Gentiles which followed not after righteousnesse have attained unto righteousnesse even the righteousnesse which is of Faith But Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse Wherefore because they sought it not by Faith but as it were by the Works of the Law The Gentiles which sought not after Righteousnesse they found it the Israelites which sought after Righteousnesse they found it not this is a strange mysterie but the Apostle shewes you the meaning of it The Gentiles sought not righteousnesse in the way of Works but in the way of Faith the Israelites sought it not in the way of Faith but in the way of Works The more we seek for it in this legall way the further we are carried from it Rom. 10.3 They being ignorant of Gods righteousnesse and going about to establish their own righteousnesse have not submitted themselves unto the righteousnesse of God It is not then the righteousnesse of Works but the righteousnesse of Faith which gives us interest in the Promises and intitles us to this rejoycing To discover therefore what this Righteousnesse is I shall shew unto you 1. That it is the Righteousnesse of Christ it is not our own righteousnesse but Christs righteousnesse Isa 45.24 25. Surely shall one say In the Lord have I righteousnesse In the Lord shall all the seed of Israel be justified and shall glory Not a righteousnesse wrought in us