Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	sin_v	8,157	5	9.6294	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36551	A synopsis of Quakerism, or, A collection of the fundamental errors of the Quakers whereof these are a taste, viz. 1. That there are not three persons in the God-head, 2. That Christ did not make satisfaction for the sin of man, 3. That justification is not by imputed righteousness, 4. That our good works are the meritorious cause of our justification, 5. That a state of freedom from sin, is attainable in this life, 6. That there is a light in every man, sufficient to guide him to salvation, 7. That the Scripture is not the word of God, nor a standing rule of faith and life, 8. That there is no resurrection in the body, 9. That there's no need nor use of ordinances, baptisme, Lords Supper, &c. : collected out of their printed books : with a brief refutation of their most material arguments, (and particularly, W. Pens, in his late Sandy foundation shaken) and an essay towards the establishment of private Christians, in the truths opposed by those errors / by Tho. Danson ...	Danson, Thomas, d. 1694.	1668 (1668)	Wing D218; ESTC R8704	44,296	95

the priviledge he had in the Old Covenant as he that hath set up for himself som● time is to turn an Apprentice and therefore t is as true an act of Humility to accept of Gods Righteousness as of his Chastisments for Sin Arg. 3. If Righteousness were by the Law i e. by our personal Obedience to it then Christ died in vain they are the Apostles own Words Gal. 2 21. which we may make a perfect Hypothetical Syllogisme by adding the Minor But Christ died not in vain and the Conclusion therefore Righteousness comes not by the Law The reason of the Consequence in the Major which the Apostle affords us is because the end of Christs Death was to provide us a Righteousness to be tendred to God acceptance and which supposing the Covenant of Grace he neither would nor could refuse But if we have Righteousness sufficient for the end of Righteousness Justification the Righteousness provided by Christ comes a-day after the Fair as we say too late to bestead us Christ's end in his Death was to do that for us in point of Justification which we could not do for our selves as may well be inferred from the place touched at above Rom. 8. 3 4. The Scriptures they alledge are Arg. 1. James 2. 24. A man is justified by Works and not by Faith onely Answ If we take Justification in a proper sence for the Absolution or Acquitting of a Sinner this place would contradict that in Rom. 3. 28. Therefore we conclude that a man is justified by Faith and not by the Deeds of the Law But there is alway a sweet consent though sometimes a seeming dissent between one Scripture and another I therefore distinguish between Justification as it imports the Absolution of a Sinner and as it imports the Approbation of a Believer I also distinguish the word Faith as it is taken for a living or for a dead Faith that is for the reality of Faith or the bare Prosession And then I answer that James tells us how a Man is declared or manifested to be a justified Person viz. not by a profession of Faith only but by Works also we are justified by Works as our Faith is made perfect by Works Jam. 2. 22. that is declaratively Faith is declared or evidenced to be perfect that is sincere and true by Works As the Tree is not made but shewn to be good by the Fruit it bears And hence t is said that Faith without Works is dead vers 20. It is so and appears to be so as the Tree that bears not at all And the scope of the place is to convince the Hypoc●ites that said they had Faith and had none as appears vers 14. and onward Whereas Paul in the other place Rom. 3. 28. shews u● how a Sinner is formally justified in the sight o● God viz. by a True Faith in Christ as will appear to him that observes vers 25. 26. where God is said to justifie him that believes in Jesus Whom God hath set forth to be a Propitiation through Faith in his Blood Arg. 2. Rom. 8. 2 4. The Law of the Spirit of lif● in Christ Jesus hath made me free from the Law 〈◊〉 Sin and Death That the Righteousness of the La● may be fulfilled in us who walk not after the Fles● but after the Spirit From the first of these verse● they conclude that we are made free Meritoriously by the Law of the Spirit in us from the Law of Sin and Death because it is the same Law of the Spirit of Life that is in Christ and the Saints From the second they observe tha● the Righteousness of the Law is fulfilled in th● Persons of the Saints Ans To the second Verse theirs cannot b● the meaning of the Text For supposing a sta●● of freedome from sin attainable in this life an● that by the Law of sin and death is meant only death the fruit of sin yet how can there be an● colour for merit of justification when the ver● priviledge of that state addes to those obligations by which all the service our capacity wil● extend to had been due to God if we had never sinned Two other Sences ind●ed the word● seem to learned Men not uncapable of 1. That the Apostle give● a reason of the connexion between justification and sanctification because the same Christ Jesus that justifies by his blood sanctifies by his spirit So Calvin c. in loc 2. That they contain the meritorious cause of that justification which is evidenced by an holy life viz the active obedience of Christ So Beza And to this I rather incline As for Ver. 4. some understand them to note this end of Christs sending into the World viz. that Gods righteous Laws might not be absolutely contemned and so given in vain but might be observed though imperfectly by believers Others of the imputation of Christs surety righteousness Fide jussoria justitia The Quakers to be sure mistakes for I shall shew under the next head no perfect personal righteousness is attainable in this life Arg. 3. If our evil works are the meritorious cause of our condemnation then our good works are the meritorious cause of our justification But the antecedent is true therefore the consequent S. Fishers dispute at Sandwich The consequence he proves from that Rule in Logick Contraria contrariorum ratio of contraries there is a contrary reason or consequence Ans We deny the consequence of the major 1. Because our good and our evil works are not perfectly contrary For our evil works are perfectly evil for malum fit ex quilibet defectu Any one defect makes our works evil but ou● good works are but imperfectly good For Bonum fit ex integris causis There must be a conformity in all respects to the Law to make our work● good For that Rule on which Fisher ground● his consequence holds only of immediate or perfect contraries not of mediate And so his consequence is but like this If cold Water will chil● a Man's body luke-warm Water will scald it 2. Because there is no condignity in our goo● works were they perfectly good There canno● be a proportion between a finite work and infinite reward 'T is true the Apostle says To him that worketh the reward is reckon'd not of grace but of debt Rom. 4. 4. But it is to be understood of a debt Ex pacto gratiae non ex operis dignitate due by promise not by any merit preceding the promise Arg. 4. Rom. 2. 13. Not the hearers of the Law are just before God but the doers of the Law shall be justified Pen. p. 26. Ans The words give the reason of their perishing who had the Law viz. the Jews because God cannot justifie any on the terms of the old Covenant that do not perfectly fulfill it which the Jews were far enough from being able to do or indeed from indeavouring it They pleased themselves in their priviledges and external acts of

worship for which hearing is put by a Synecdoche as equivalent in merit to a perfect legal righteousness Errour 5. That a siate of freedome from sin is attainable in this Life AGainst this Error I urge two Arguments 1. If no meer Man ever attained to any such state then it is not attainable But no meer Man ever did c. The consequence carries great probability of truth As for the minor that no Man ever did attain a state of perfection we may prove by the instances of the eminently holy Persons in the Scripture who in all likelihood would have attained it had it been attainable I know the Quakers do give instances of meer Men in Scripture that were perfect but their mistake lies in the different use of that word as we shall see by and by Arg. 2. If there be a continual need and use of faith and repentance in this life then a state of freedome from sin is not attainable in this life But there is a continual need and use of faith and repentance in this life Therefore a state of freedome from sin is attainable in this life The Consequence is evident What need can he have of repentance for sin that hath no sin to repent of or of faith in Christ for pardon and power against sin who is already free from what contracts guilt and defilement That there is continual use of faith and there 's the like reason of repentance appears from 1 Cor. 13. ult Now abide Faith Hope and Charity these three but the greatest of these is Charity See p. 33. By Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are to understand love to God as well as to our Neighbour as is evident by Ver. 3. between which and faith and hope the Apostle states the comparison in respect of their duration that when the two former shall cease the latter shall abide Charity or love suits our future perfect as well as our present imperfect state but faith and hope suit only our present and imperfect state The Quakers Arguments are drawn 1. From the word perfect Phil. 3. 15. and elsewhere applied to Saints on Earth Ans The word perfect is sometimes used absolutely 1 Cor. 13. 10. opposed to what is in part and sometimes comparatively Phil. 3. 15. Let us therefore as many as be perfect be thus minded Yet Ver. 12. he says Not as though I had already attained or were already perfect He denies in one Verse what he affirms in the other and so contradicts himself if the word perfect be in both places understood in the same sence But 't is evident that in the 15. ver perfect is not properly taken for he exhorts to be minded a● he was Following after the Resurrection of the Dead Verse 11. That is that state of holiness which the Saints shall be invested with at the resurrection call'd the resurrection of the dead metonymically which will be in a proper sence perfect and in a word to press after perfection from a lively sence of their own imperfection 2. From the Exhortations to press after perfection Math. 5. 48. Be ye therefore perfect Answ Such commands are the measure of our duty not of our attainments I mean in this life In the life to come indeed we shall be like God in this life we are Children that bear small resemblance to their Parent See 1 Joh. 3. 2. That which is now our rule shall be then our reward 3. 1 Joh. 3. 9. Whosoever is born of God does not commit sin Answ 1. We may interpret it that as he is born of God he does not sin Every Childe of God is mixta persona as our Law says of the King in another sence consists of an old and new nature and so his new nature is the principium quo the Principle from which he acts graciously and the old nature the principle from which he acts sinfully As mortal or immortal ●yable or not lyable to Death is truly assirmed of the same Man in respect of the divers parts of his nature Body and Soul 2. It may intend the manner of sinning So ●he 8. Verse seems to limit it He that committeth in is of the Devil for the Devil sinneth from the ●eginning The comparison is not between the act ●imply for then it should have been said only for ●he Devil sinneth but from the beginning implies ● comparison between the manner of Mans sins and the Devils in respect of which he is said to be of the Devil because he imitates his example who from the Day he began never ceased to sin nor ever did one truly good action Errour 6. That Christ enlightens every Man to Salvation George Whitehead 's Voice of Wisdom WHere note that the word Christ is a mee● blinde to delude the ignorant for the Quakers denying Christ to be God they cannot own him for the Author of illumination The Scriptures I urge against this Tenent are Eph. 2. 12. That at that time ye were without Christ having no hope c. That last clause I intend especially which must needs be understood either of the act of hope or of the ground or warran● of hope not of the former for having no hope is a badge of distinction between Jew and Gentile as appears by the connexion with the foregoing clause Aliens from the Common-wealth o● Isrdel that Common-wealth and Church being commensurate but if we understand it o● the act of hope the want of that did not distinguish the Gentile from the Jewes for many o● the Jewes laboured under the same want Many of them were unbelievers and so had no hope One difference between faith and hope being this that the former looks at the promise of the benefit the latter at the benefit in the promise Fides respicit verbum r●● spes rem verbi Luther We must understand the phrase then of having no ground or warrant of hope and to that interpretation the foregoing clause leads us Strangers from the Covenants of promises And Gentiles thereby were distinguished from the Jews whose the promises are said to be Rom. 9. 4. viz. the promises of Christ and Salvation From the words thus explained ●argue Arg. They that had no promises of Christ and Salvation by him could know of none But the Gentiles for a time had none therefore they knew of none and consequently had not a light or knowledge sufficient to bring them to Salvation The major is evident every act supposes an object I cannot know that which is not The minor is proved by 1 Tim. 3. last where God manifest in the Flesh and as such preached to the Gentiles are made two parts of the mystery of godliness and by that pregnant place the mystery of Christ which in other Ages was not made known unto the Sons of Men as it is now revealed to his holy Apostles and Prophets by the Spirit that the Gentiles should be follow-heirs and of the same body and partakers of his promise in Christ by

Consession was extorted by clear evidence Luke 4. 34. And Holy Harmless Vndefiled se●●rate from Sinners Heb. 7. 26. since he left the Earth 2. Because Christ Obedience was not originally due to God i● it had one debt could not have paid another I do not mean that Christ as Man was not subject to the Law of God because of the Union of the Humane Nature from the first moment of it's existence to the divine Nature in the Person os the Son of God For this seems contrary to Scripture Gal. 4. 4. Made of a Woman made under the Law and the personal Union seems no more to dissolve the Obligation of Christ as Man to the Law then to take away the Essential Properties Parts or Faculties of Body and Soul whereof his humane Nature did consist And if that Union did dissolve the Obligation of Christ as Man to the Law then Christ as Man could not be Holy by a true Inherent Righ●eousness of the humane Nature which lies in the Conformity to the Law of God given thereunto and so had not been capable of Meriting at all But in two respects may Christ's obedience be said not to be Originally due 1. In that he being a Person before he became Man he was at his Election whither he would become Man or not that is a rational Creature which of course or Ipso facto as we say upon it's existence becomes a Subject as the Connexion imports Made of a Woman mad● under the Law Gal. 4. 4. and so had the refusal of being under the Law● and he becam● Man that he might come under the Law 2. When he was Man he was not under an Obligation to obey to any such ends as to satisfie divine Justice and merit Life for them who had demerited Death For it not being in the compa●● of any meer Mans power there was no such Obligation upon any meer Man as to obey or suffer by way of Satisfaction for another man● Disobedience or to recover thereby the happiness another man had lost and make a new purchase of what he had forfeited and God had sei●ed into his own hands 3. The third Ground of the merit of Chri●● Obedience is the Dignity of the Person know not what other reason but the Digni●● resulting from the Divine Nature to the H●mane that the Blood of the Son of man is ca●led the Blood of God Acts 20. 28. God purchas● the Church with his own Blood The action of o●● Nature is the action of the whole Person Act●ones sunt Suppositorum we say in the Schools an● we distinguish between Principium quo an● quod A man is said to think and to speak because they are both the acts of the Person though the one he does by vertue of his Soul the ther of his Body And as sence is dignified by being under the command of Reason in a man which it is not under in a Bruit so is the Humane Nature by Union to the Divine As for the Cavil of Socinians whose Vomit the Quakers have now licked up that the dignity of the Person comes not under Consideration because t is not the God-head or Divine Nature that suffers it is very futilous They might with as much reason say t is all one whither I strike my Prince or a private Person or an Enemy or my Father because my blows do not fall upon Authority or Relation but on the person in Dignity or related to me as Grotius well observes De Satist Chr. c. 8. And it contradicts the common sence of all Nations who proportion their Punishment to the digni●y or the Person injured I shall answer one Objection though not in W. Pens Book Object How can God be said to forgive freely when he requires Satisfaction Are not these two Contradictory Answ 1. There is no contradiction between Forgiveness and Satisfaction because they are not ad idem they respect not the same Persons If Satisfaction were required of us we could not be said to be forgiven Answ 2. There are divers acts of Grace whereby God makes way for Satisfaction and the benefits of it 1. A Relaxation of the Law which term in the Civil Law notes an Act of a Superiour whereby the Obligation of a Law in force is taken away as to some Persons and things In the case before us there was such an act of Gods whereby he admits a surety whereas the Law threatned the Sinner himself A relaxation of the Law I say there was as that is opposed to an Abrogation which is not here for then the Elect whilst Sinners in state were not under the Curse of the Law which to affi●m were to contradict the Apostle Gal. 3. 13. and as a Relaxation is opposed to a favourable Interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for then the surety were in the primary Obligation as when one Person enters into a Recognisance with another for his appearance in Court But Christ was not bound with Man in the Covenant of Works to see the Law kept or undergo the penalty which Relaxation was an Act of Soveraign●y to the exercise whereof his own grace and nothing foreseen in us did prompt him 2. Another act of Gods Grace is the Nomination and Appointment of a surety Christ was made a surety Heb. 7. 21. and by the Father Heb. 10. 7. I come to do thy will sayes Christ to his Father of his undertakement as our surety which is an act of Grace for the Debtor not the Creditor the Malefactor not the Judge is to find a surety A Representation of both these acts we have Gen. 22. 2. 13. where God admitted and provided a Ram for a Sacrifice instead of Isaac though the Letter of the Command was to offer Isaac himself 3. Gods Actual Acceptance the Payment or Satisfaction made and tendered by Christ which appears as otherwise so especially 1. By his Resurrection 1 Tim. 3. 16. God manifest in the Flesh was justified in the Spirit that is by his God-head so called because t is in Nature Spiritual 1 John 4. 24. compared with 1 Pet. 3. 18. where t is said of Christ That he was put to death in the Flesh but quickned by the Spirit that is his Humane and Divine Nature And they instruct us in this Truth that Christ's Resurrection was not only an Effect of Divine Power but also of Christs Justification from our sin charged upon him in his Death and so a Foundation laid for our Actual Forgiveness to be built on by Faith That passage also contributes some Assistance Math. 28. vers 3. where the Angels of the Lord descended from Heaven and rold away the St●ne from the Door of the Sepulchre which would have been an Impediment to his getting out For what can the Creditors release of the Surety out of Prison signifie but that he is satisfied and the Debt paid 2. By his Intercession which being grounded upon his Satisfaction supposes it to be what it pretends full and compleat