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
A45428	Of sinnes of vveaknesse, vvilfulnesse and appendant to it, a paraphrasticall explication of two difficult texts, Heb. 6 and Heb. 10 / by Henry Hammond.	Hammond, Henry, 1605-1660.	1646 (1646)	Wing H565; ESTC R10930	61,876	75

1 Joh. 3. 6. and 5. 18. Rom. 2. 12. Heb. 3. 17. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added thereto notes it to be a voluntary wilfull trade of sinne which is supposed by having received knowledge of the truth whereas 't is possible to continue ignorantly and so by infirmity in such habit and then that will not be capable of such aggravations as there doe follow nor withall pertinent to this case by this meanes fall into a condition for which the Gospell hath not provided any ordinary remedy Which is the meaning of there remaines not now a sacrifice for sinnes And that sense ariseth thus For them that had sinned ignorantly under the law there was place for sacrifice the Priest was to offer a sinne-offering for them called ordinarily in the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were not to be farther punished or proceeded against in foro but he that did wilfully or despightfully breake the law was upon sufficient proofe of it by witnesses put to death in capitall or otherwise punished in other crimes without mercy or pity to him which is the sum of the 28 verse so in like manner proportionably to those types he that hath sinned through ignorance or ignorantly lived and gone on in sinne and such the sinnes of the unregenerate life are counted to be done ignorantly in unbeliefe as Saint Paul saith of himselfe and the same will hold of the sinnes of those that are Christians in profession baptized c. and yet have not amended their lives or forsaken their sinnes for they are still in an unregenerate state not capable of that description c. 6. 4 5. there is mercy to be had for him as Saint Paul saith of himselfe 1 Tim. 1. 13. Christ hath dyed offered himselfe a sacrifice for sinne and so delivered men from the danger of such sinnes upon condition that they doe repent of them and amend nay by this sacrifice of his he hath purchased grace for such sufficient to bring them out of that darkenesse to light from that state of unregeneration to repentance so that for that man considered in that state though he be a sinner yet as Saint John saith 1 Epist 2. 1. Christ is an advocate and a propitiation and here there remaineth a sacrifice a meanes of pardon and a meanes of converting Christ giving himselfe both that he might redeem and purifie Tit. 2. 14. justify and sanctify Yea farther when this man being regenerate falls into any single act of sin if it be through ignorance or weakenesse as still there remaine some relicks of them in the regenerate the state in this nonage of ours being but an imperfect state then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet of still this sacrifice remaines and pardon is had by it to the regenerate disciple upon acknowledgement and petition nay if it be not capable of the excuse of ignorance or weaknesse yet if it be not continued in but retracted presently by repentance this sarrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still remaines in force for him as in the Law when the leprosie doth not spread Lev. 13. 23. or is healed in the leper 14. 3. then though the Priest shut him up againe seven daies c. answerable to excommunication or delivering up to Satan yet still v. 4. the Priest shall offer sacrifice for his cleansing and so here though the sinne be leprosie an uncleane spot in the soule yet being not spreading but presently retracted by repentance it may bring some inconveniencies upon him such as have been mentioned elsewhere in the case of delivering up to Satan but yet it may passe for a spot of sonnes at least such as shall now not hinder from being a sonne and this sacrifice here or 1 Joh. 1. 7. the bloud of Christ parallell to it cleanseth from such sinnes as these continues pardon and grace as yet to such obtaines of God that he with-draw neither But if any man after the embracing of Christ receiving the truth and grace i. e. being thus regenerate shall returne to his old pollutions again or some new in exchange for them the filthinesse of the spirit in stead of that of the flesh to a course and trade of sinne having not now the excuses or alleviations of which before he was capable shewing himselfe to contemne both the mercy and grace of God to despise that pardon and to make no use of but contrariwise to resist that grace there is no direction for any offering for such this very sacrifice of Christ belongs not to him so farre as by Covenant to obtaine continuance of pardon for him or continuance of grace God may justly with-draw both and Christ's bloud say nothing to the contrary nay God hath told us that in this case he will with-draw both in the places forementioned and the same may be collected from this place from the aggravations here set upon the sinne that it is the treading upon the Sonne of God profaning the bloud of the Covenant i. e. making the bloud of Christ uneffectuall to his pardon and contumeliously using the spirit of grace and so grieving and quenching that spirit And so v. 27. all that remaines behind in justice or by tenour of the second Covenant expectable from God is that he should proceed to judge such a sinner and his zeale or wrath burne like fire to consume all such gainesayers or adversaries that walke thus contrary to all his methods of mercy of grace and from hence all that can toward comfort of such be concluded is that 't is not here said that God cannot or never will give grace againe to such or use meanes for the recalling them because of God this is not here affirmed From which negative argument though the possibility of such recovery may be concluded yet there are little grounds to conclude it probable or reasonable for any man that should by that be encouraged to spirituall security to depend or hope in it for if the weight of one passage be observed how much worse punishment shall he be thought worthy of or adjudged to i. e. worse then that under Moses law when the offender 28. was put to death without mercy we shall rather have reason to feare God will punish such with excision or cutting off without giving any new stocke of grace to recall them againe For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this booke doth not so often import being thought worthy which might consist with contrary mercy as meeting with that reward actuall receiving of it So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 3. 3. is to have honour bestowed upon him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. and not onely to be thought worthy of it In proportion to which if the words should be interpreted and taken without exception or dispensation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he shall be punished in a worse manner there will be little place of comfort for such to depend on and from thence to

For although in this case the least sinne be not in strictnesse to be admitted though it be for the saving of my life and though the deliberate resolution that in such a case I will venture on such a sinne because it is but a sinne of Weaknesse and so excusable do make it in that case to be wilfull and unexcusable yet abstracting it from this and considering it not before-hand but onely at the time of suddaine surprizall it may be said that the temptation of the feare being so great above the proportion and size that the sinne is at that time represented in this may passe for a sinne of infirmity To come now to specificall or particular sinnes and define universim that they are sinnes of infirmity as of some I did that they were wilfull I shall not adventure because as I said some circumstances might improve some acts under those species into wilful sinnes in some men at some time All that I shall say is that 1. Evill thoughts being suddenly or assoone as they are deprehended rejected with indignation 2. Wandring thoughts in time of prayer following us onely out of custome of thinking on some honest or lawfull things which yet I desire and in some ejaculation pray for strength to cast away from me when I set about that worke and never distinctly consented to but crouding in upon a confused imperfect consent or non-rejection 3. Wicked motions unconsented to or if on the suddaine consented to yet presently retracted againe and not onely strangled or frustrated for want of opportunity of acting them are most capable of that title of infirmities For any more particular knowledge of them every man will best be able to advise himself when he hath tryed his actions by this touchstone that Those onely are sinnes of infirmity when our sincere endeavour and industry and the use of grace given us and prayer for more grace and other meanes prescribed us are not able to free us from some acts of those sinnes or when all our failings in endeavour c. are but consequents of humane frailty not of wilfull sinne Of these that which I shall say for close will I conceive be matter of as much comfort as the former part was of discomfort to any To wit that through the mercy of Christ under the Second Covenant Infirmities unconquered unforsaken sticking to us till our very deaths may be and shall be most certainly pardoned to them that have nothing else to be charged on them i. e. by whom all wilfull sinnes be sincerely forsaken and for infirmities 1. their soules humbled in confession and contrition 2. pardon humbly begg'd in Christ's name and 3. sincere endeavour used against them they shall I say be pardoned if not so farre as not to be punished in this life yet so farre as not to separate from the love of God here or vision of God hereafter though they be here never wholy overcome or put off This I would make the interpretation of that distinction of a generall and particular repentance so ordinary among Divines that the particular repentance should not onely descend to particular wilfull sinnes especially those that are committed after the receiving knowledge of the truth but also extend to the actuall forsaking of them but the generall repentance belong onely to sinnes of infirmity and that 1 without descending to all particulars of that kind 2 without extending our sorrow c. for them to actuall forsaking For the sacrifices of the law being appointed to be offer'd for these sinnes but not for wilfull argue that Christ typified by those sacrifices when we were weake dyed for us and by his death hath obtained pardon for all that walke not after the flesh but after the spirit for all their sinnes of weakenesse on termes onely of humiliation particular or where that cannot be generall confession prayer for pardon and affiance in Christ for that pardon without any actuall overcomming or casting off or getting rid of them which in wilfull sinnes must be superadded to the former so that he that at the time or minute of his death should be guilty of one of them it would not hinder his salvation any more then the same would be inconsistent with a regenerate justified estate in time of life So that the conclusion may be safe and cleare A true Christian may safely live and dye with sins of infirmity about him but live or continue in any wilfull sinne much lesse dye he cannot or if he doe he ceaseth to be such He that is borne of God sinneth not and he that doth sinne is the servant of sinne Some spots there are which are not the spots of sonnes Deut. 32. 5. and they that are guilty of them may be resolved either never to have right unto or if they had to have forfeited all their priviledges of Saintship here such are justification c. and hopes and benefits of it hereafter A PARAPHRASTICALL EXPLICATION OF Heb. 6. FOR this cause or because it is an evidence of children and babes to be alwaies fed with milke still taught nothing but the elements of the beginning of the Oracles of God ● 5. 12. and to know nothing of that higher doctrine of righteousnesse i. e. of our justification and sanctification v. 13. which depends extreamely on the doctrine of Christ's Melchizedekian Priesthood v. 10. to which being consecrated v. 9. he became the author of eternall salvation to all those that obey him which words are the compendium of the Doctrine of our Justification annd sanctification Let us proceede to this higher and more perfect doctrine or such as is proportionable to an upper forme of Christians leaving or passing over these doctrines that Christ began with such was that of repentance and faith Mark 1. 15. the first words of his preaching and not beginning at the very elements of Christianity againe those fundamentall docttrines that the rawest Christians are taught as by name those First of repentance and turning from our unregenerate workes Secondly of Faith or beleefe on God Thirdly of baptizing as that containes both the baptisme of Repentance and of Faith precedent both John's baptisme the baptisme of repentance and Christ's baptisme administred by the Apostles the baptisme of Faith in the Father Son and Holy Ghost Fourthly of laying on of hands whether that which is answerable to our Confirmation oft mentioned of those that had beene baptized or that in Absolution or a third that on the diseased the ceremony of curing them of which there is so frequent mention in the Gospells Matth. 9. 18. and 19. 13. Mark 5. 23. and 6. 5. and 7. 32. and 8. 23 25. and 16. 18. Luk 4. 40. and 13. 13. and many times in the Acts in the description of miraculous cures Fiftly of the resurrection of the dead Sixthly of eternall judgement or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjudging of men to eternall life and eternall death And by the help