Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	flesh_n	law_n	spirit_n	6,942	5	6.2867	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96426	The extent of divine providence: or, A treatise tending to shew that the just and holy God, may have a hand in the unjust actions of sinfull men: and that in such a way as shall be without any impeachment of his justnesse and holinesse, or diminution of his power and providence. / By Thomas Whitfield minister of the Gospel.	Whitfield, Thomas, Minister of the Gospel.	1651 (1651)	Wing W2007; Thomason E628_10; ESTC R204032	39,726	51

of the owner and though it hath a true efficiency in hurting wounding him yet the fault onely is his owne because he willingly turned the Sword against himself When a Physitian according to the true rules of Art shall administer wholesome Physick to his Patient for such or such a disease and this meeting with some hidden distemper or corrupt humour in the body shall cause greater pain or it may be death yet here neither the Physick nor Physitian are to be blamed because the work of both these in their owne nature tended to health and was fit to procure it When Jason had his impostume cured by the thrusting of a Sword into his body by the hand of his enemy this was no thank to his enemy who intended not his health but his death so on the contrary it is no blame to the Physitian that intends health and useth fit meanes to procure it though death follows by accident When the same Sun beames lights upon a Garden and a Dunghil and raise a sweet smell from the one and an ill savour from the other neither the Sun nor the beames thereof are to be blamed because the efficacy of them did extend to both a like but the different effect did arise from the difference of the matter whereon they did light The like instances also may be brought from Scripture when a man is hewing wood with an Axe and the head of the Axe slippeth from the helve and slayes the stander by here neither the Axe nor the man are to be blamed though they have an efficiency in the death of the other because they are onely causes by accident the scope of neither being to hurt the stander by Deut. 19.5 When King Uzziah went into the Temple of the Lord to burn Incense Azariah with fourscore other Priests went in after him and withstood him telling him that it did not belong to him to burne incense to the Lord then it is said Vzziah was wrath 2 Chron. 26.16 17 18 19. Here the Priests were causes of the wrath of the King but no faulty causes because they did but their duty and their intention was onely to hinder him from doing that which was unlawful for him to do but not to provoke him to anger and wrath When the Pharisees were filled with wrath against Christ and the Jews breast with anger against Stephen because they justly reproved them they were accidental causes of their wrath and anger but no faulty causes The Apostle saith that the Law causeth wrath Rom. 4.15 It causeth wrath by meanes of Transgression for transgression onely properly causeth wrath as the Law is the cause of wrath so likewise is the cause of transgression namely an accidental cause yet no faulty cause for the proper end of the Law was neither to procure wrath nor to procure transgression but rather to be a meanes to preserve man from both these by directing him so to walke as he might please God so when he saith that the motions of sin were by the Law that is were stirred up by the Law Rom. 7.5 and that sin took occasion by the Commandement and wrought in him all manner of concupiscence verse 11. here sin is said to be stirred up by the Law and to take occasion by the Commandement of working concupiscence and therefore the Law hath some kind of efficiency in producing of sin it is an accidentall cause but no faulty cause As the Law is in it selfe holy and just and good Rom. 7.12 so it is good that it should be brought to mans understanding by the knowledge of it and to his will and affections by the right application of it but the more this is done he being left to himselfe the more doth it irritate and stir up corruption in him and his will by reason of the contrariety that is in it to the holy Law of God waxeth so much more stubborne and rebellious as the Law is more closely applyed to it When the Apostle saith that beleevers are not under the Law Rom. 6.14 and that they are delivered from the Law that being dead namely that corruption wherein we are held Rom. 7.6 this must needs be understood of the accidentall worke of the Law whereby by meanes of our corruption it stirs up sin in us for it cannot be understood of the Law as it is a rule of obedience because then the Law should be wholly abolished to which the Apostle gives an absit do we then make the Law of none effect through faith God forbid Rom. 3.31 neither can it be understood in this place of the condemning power of the Law for though it be true that believers are freed from the curse and condemnation of the Law yet this is an effect of justification and hath reference to that whereas the subject of the Apostles discourse in these two Chapters where he speakes of freedom from the Law namely the sixth and seventh is altogether about sanctification and he brings many arguments to prove the necessary connexion of these two together and this amongst the rest because they were not under the Law they were delivered from it they must not suffer sin to raigne in their mortall because they were not under the Law but under grace cap. 6.14 they were delivered from the Law lust and concupiscence being kild in them chap. 7.6 How were they not under the Law how were they delivered from it So far as they were truly sanctified they were no longer under the accidentall worke of the Law whereby it had power to irritate and stir up the rebellion and corruption of their natures and so to cause sin more to abound in them being implanted into Christ and made partakers of the vertue of his death and resurrection their old man was crucified and their body of sin destroyed so as they should no longer serve sin as they did before chap. 6.6 while they were in the flesh the motions of sin which were by the Law which were stirred up by having the Law brought nearer to them did worke in their members to bring forth fruit unto death but they were delivered from the Law from that accidentall worke of the Law that being dead wherein they were held their sinfull lusts being in part mortified that they should serve God in newnesse of spirit and not in the oldnesse of the letter chap. 7.5.6 by both which places it appeares that the Law hath power to stir up sin and corruption in those that are in the a state of corruption that remaine as yet altogether unsanctified and so it is an accidentall cause of sin yet no faulty cause that remaining still holy and just and good In this sence likewise Christ saith of himselfe that be came not to send peace but the Sword that he came to set a man at variance against his Father and the daughter against the Mother Mat. 10.34 35. that he came to set fire on the earth Luk. 12.49 How is this to be taken that