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
A66441	Philanthrōpia, or, The transcendency of Christs love towards the children of men Laid down by the apostle St. Paul, in Ephes. 3. 19. A treatise formerly preached, but now enlarged and published for common benefit. By Peter Williams, preacher of the Gospel.	Williams, Peter, preacher of the Gospel.	1665 (1665)	Wing W2750A; ESTC R220006	194,887	304

also walked 1 John 2.6 and that is not after the Flesh but after the Spirit for the law of the Spirit of life in Christ Jesus sets them free from the law of sin and death Rom. 8.1 2. Again 4. It leaves them short of communion and fellowship with Jesus Christ for those only have fellowship with him who walk in the Light as he is in the Light but if we say that we have fellowship with him and walk in darkness we lie and do not the truth 1 John 1.6 7. Now how vain and unprofitable must that mans profession needs be which leaves him thus without Christ without the true knowledge of him relation to him union and communion with him surely it will never be available to salvation and therefore no wonder if 5. It leaves them short of acceptance with Christ at the last day and admission into glory for as the Scripture testifies Mat. 7.21 22 23. there be many who cry Lord Lord make a fair outward shew and profession who for want of doing his will seconding that profession with power and practice shall be turned off with a Non novi vos I know you not among the workers of iniquity 3 Without this your profession will but tend to agravate your sin and condemnation 1. Your Sin This reflects the greatest dishonour upon Christ and Religion for the Name of Christ is blasphemed among the Gentiles through such as these Rom. 2.24 and the way of truth is evil spoken of 2. Pet. 2.2 The unholy lives of Christians open the mouths of Turks and Infidels to speak against Christ and Christianity Lo these are they that worship Christ their religion is such as the professors are and as the Disciples are such is their Lord and Master as the worshippers are such is he who is worshipped by them as r Ecce quales sunt qui Christū colunt Talis profecto secta est quales sectatores Aestimari de cultoribus suis potest ille qui coli●ur Q●●andò ●●●m bonus Magister est cujus tam malus videmus esse Discipulos Salv. de Gub. Dei lib. 4. pag. 149. Salvian brings them in blaspheming Thus they increase their own personal guilt by way of participation the guilt of others blasphemies redounding upon them by whom they were occasioned This makes Christians to be worse than Heathens for Thereby as the same s Ex hoc ipso utique deteriores sumus barbaris si non meliores sumus qui meliores esse debemus Criminosior enim culpa est ubi honestior flatus Salv. ibidem p. 133. Salvian excellently we are worse than they if we are not better because we should be better for the more honourable any mans state is the more criminal is his fault And again a little after t Nos qui Christiani esse dicimur si simile aliquid barborum impuritatibus facimus graviùs erramus Atrociùs enim sub sancti nominis professione peccamus Ubi sublimior est praerogativa major est culpa ipsa enim errores nostros religio quam profitemur accusat Salv. ibid. p. 154. If we who are called Christians do any thing that is like to the impurities of Heathens we err worse than they for we sin the more fouly under the profession of a holy Name where there is the higher priviledge there is the greater fault for that Religion which we profess doth accuse the offences which we commit 2. Your condemnation Such as professe to know Christ and yet in works deny him as they contract a greater guilt so they do deserve and incurre a greater and a sorer punishment The higher any are raised towards heaven by profession and priviledges the lower shall they be cast into hell if they walk not up thereunto This is the condemnation the very emphasis of damnation the sting of hell that light is come into the world and men love darkness rather than light John 3.19 It had been better for such not to have known Christ and the way of righteousness than to walk contrary thereunto 2 Peter 2.21 Tyre and Sidon Sodom and Gomorrah will fare better in the day of Judgment and meet with an easier Hell than such shall Mat. 11.21 c. Their holy name increaseth their guilt and their profession of goodness makes their wickedness the more damnable as u Magis damnabilis est malitia quam titulus bonitatis accusat reatus impii pium nomen Salv. lib. 4 de Gub. Dei p. 154. Salvian observes Now that this may never be your case 1. Dwell upon the Love of Christ in Redeeming of you by Meditation till you be constrained by the Argument that it carryes along with it to hate and avoid all sin and to yield up your selves sincerely to his service Set your selves therefore to meditate how far his love carried him in doing and suffering for you Consider his Incarnation Life Death remember that it was sin which put him to all that paine and trouble that labour and sorrow which he endured that the removing of this evil of sin made him so willingly undergo all that evil of suffering which you read of And then As to Sin reason thus with your selves Was sin the great cause and instrument of Christs death were my sins the cords that bound him the whips that scourged him the thorns that wounded him the nails that fastned him the spear that pierced him and fetcht his heart-blood from him and shall I love the sins that kil'd my Saviour shall I use them kindly who thus abused him God forbid I would not embrace him as a friend who had slain my Father nor hug in my bosome that Serpent which had stung my friend to death and shall I entertain and cherish sin which hath dealt worse than so with my everlasting Father my best Friend far be it from me Again Did Jesus Christ do and suffer all this out of his love to me but extream hatred against sin and shall I so ill requite his love as to love that which he hated Did he come to take away sin and shall I resume and embrace it was he sent to condemn it and shall I justifie it was he manifested to destroy the works of the Devil and shall I save them did he die for sin x Clarks Lives quarto p. 189. The Glory of their times p. 471 and shall I live in it was he cut of to finish transgression and make an end of sins and shall I continue in sin that grace may abound doth he make daily approaches to me to turn me from mine iniquities and shall I as constantly return to them God forbid Methinks the consideration of these things should set a Christian as far from sin as Anselme was who said x That if he should see the shame of sin on the one hand and the pains of hell on the other and must of necessity choose one he would rather be trust into hell without sin than go into heaven

mixture of mercy or pity with those who now despise and refuse his love c Prov. 1.26 28. He will laugh at their calamity and mock when their fear cometh Then shall they call upon him but he will not answer they shall seek him early but they shall not find him Nor 2. shall they ever be able to escape it d Rev. 6.16 Though they call to the mountains to fall on them and the rocks to cover them that they may be hid from the face of him that sitteth on the Throne and from the wrath of the Lamb it shall not secure them Nor 3. shall they be able to abide it as it is unavoidable so it is intollerable Wicked men e P●● 2.12 perish from the way if his wrath be kindled but a little how then shall they abide it when it is throughly kindled when that f 〈◊〉 6.17 great day of his wrath is come who shall be able to stand for even of present wrath it is said g Nahum 1.6 Who can stand before his indignation and who can abide the fierceness of his anger his fury is poured out like fire and the rocks are thrown down by him And the sting of all is this 4. That there will never be any end or mitigation of it The Wrath of God is often compared to fire and this wrath to come which I am speaking of is h Mat. 3.12 unquenchable fire and the burnings of it i Isa 33.14 everlasting burnings It is wrath that shall k John 3.36 abide upon unbelievers and never be taken off to eternity Now l Ps 50.22 consider this you that forget God and slight Jesus Christ and neglect the great salvation which is offered to you lest he tear you in pieces and there be none to deliver you One would think that what hath been said should be sufficient to startle and awaken the most secure sinners And the Lord make it effectual to that end and purpose unto all such into whose hands this shall come Sect. 5. THe last Vse is by way of Consolation The Vse 3 consideration of the greatness of Christs love may administer abundance of comfort to the Saints who know it By way of Consolation to those who have a right knowledg of the love of Christ so as to have an interest in it If the love of Christ be so incomprehensible as you have heard then you need not fear to be supplied Your wants and necessities are many and great its true but there are unsearchable riches of love in Christ from whence you may have enough for your relief Notwithstanding all the communications which have been made of Christs love to the Saints in all ages and generations past he is as full as ever and will be as long as there is a Saint on this side heaven to need him he may be imparted but cannot be impaired he is the same yesterday and to day and for ever Hebrews 13.8 What is it that troubles you against which you may not find strong Consolation from the love of Christ 1. Is it Sin that troubles you so that you bewail it and mourn and grieve for it and go bowed down all the day long because of it Truly this is the only thing that can justly create trouble to a Christian but this doth it necessarily because of the evil of it nor can he claim a title to the love of Christ to whom sin is not grievous for though the Gospel tells us That where sin hath abounded there grace much more abounds Rom. 6.20 yet it is only there where the sin that hath abounded in the life in the commission of it doth abound in the heart conscience in contrition for it detestation of it But yet even here there is relief from the love of Christ so far as to keep you from dejection desperation though not from a due sense and deep humiliation for 1. Is it the Guilt of your many and great sins which affrights you Consider there is love enough in Christ to pardon them Christs love can cover a multitude of sins and will cover all the sins of penitent sinners If mans love will do this 1 Pet. 4.8 Prov. 10.12 much more Christs whose wayes are not as our wayes nor his thoughts as our thoughts for as the heavens are higher than the earth so are his wayes higher than our wayes and his thoughts than ours Isaiah 55.8 9. he means his thoughts and wayes of mercy and so sayes the Psalmist expresly Psalm 103.11 As the heaven is high above the earth so great is his mercy toward them that fear him She was a great sinner of whom he said Luke 7.47 Her sins which are many are forgiven her The eye of favour and love as the m Favoris oculus velut nox est ad omnem labem Arab. prov ut citat a Culv. Act of Obliv p. 34. Arabick proverb hath it is as the night to every fault to hide and conceal it that it be not seen 2. Is it the power of your corruptions which you groan under and desire deliverance from There is love enough in Christ to subdue them Mich. 7.19 and by the law of the Spirit of life to make you free from the law of sin and death Romans 8.2 love enough to sanctifie you throughout and thoroughly throughout 1 Thes 5.23 as well as to justifie you 2. Is it Temptations from Satan that trouble you There is love enough in Christ to pity you because of them He was in all points tempted as we are yet without sin and therefore is such an High-priest as is touched with the feeling of our infirmities Heb. 4.15 love enough to help and succour you in them for In that he himself suffered being tempted he is able also to succour them that are tempted Hebrews 2.18 love enough to save yout out of them for the God of Peace will bruise Satan under your feet shortly Romans 16.20 3. Is it the Snares and Dangers of this World that trouble you Know that as he had love enough to give himself for us that he might redeem us from this present evil world Gal. 1.4 so he hath still love enough to make you partakers of his victory which he hath obtained over the world John 16.33 and to make you conquerors over it by faith 1 John 5.4 and in the mean time to keep you from the evil of the world though he doth not take you out of it John 17.15 4 Is it the Duties and Difficulties of your course which trouble you not in themselves but because of your weakness and infirmity by reason whereof you cannot deal with them There is love enough in Christ to help your infirmities by his Spirit Rom. 8.6 to assist you in your duties Phil. 4.13 to support you under and carry you through all the difficulties of your pilgrimage to be continually with you and hold you by the right hand to guide you with

Christ or you are lost and undone for ever See what the Scripture speaks in this particular Psalm 2.12 Kiss the Son lest he be angry and ye perish from the way when his wrath is kindled but a little h Osculari p o amare obedire obsequi se humilitèr subjicere ho●um signum q●ippe antiquitùs osculu●s erat Glass Rhet. Sacr. p. 1094. Osculum in sacrâ Scripturâ significat unionem charitatem pacem reverentiam Durand Rat. Div. Offic. lib. 4. cap. 53. mihi p. 202. The custome of Kissing of old was a sign of affection or subjection and thus it is used in Scripture to signifie 1. Affection Thus Esau kissed his Brother Jacob in token of love and good will being reconciled to him Gen. 33.4 Thus the Primitive Christians did Salute one another with an holy Kiss Rom. 16.16 1 Cor. 16.20 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab amore cujus signū est Rivet in Psal 2. pag. 29. This was signified in the Word and more from the Apostle Peters Adjunct where he calls it the Kiss of Charity 1 Pet. 5.14 k Precibus finitis mutuo nos invicem osculo salutamus Just Mart. Apol 2. Justin Martyr mentions this as a practice in his time When Prayers are ended we salute one another with a Kiss 2. It signifies likewise Subjection Reverence and Obedience Thus Samuel kissed Saul when he had anointed him King in token of subjection and obedience to him 1 Sam. 10.1 Thus Idolaters kissed their Idols in token of Reverence 1 Kings 19.18 Hos 13.2 Now this place may be understood of both these and all men even the greatest of men Kings and Judges of the Earth are charged to kiss the Son to love and submit themselves to the Lord Jesus and that under a dreadful penalty if they do it not lest he be angry You cannot change the nature of Christ by your not loving of him he will be loving and will love still ●ut you may change the property of it as to ●our selves he will not love you nay you will ●urn it into anger against your selves He can ●e angry and he will be angry with you if ●ou love him not * Habebitis Judicem severum quem benignum dominum recusastis Rivet ubi suprà p. 30. You shall find him a severe ●udge whom you have refused as a mild and ●entle Lord. And a little of this anger is enough ●or your destruction for you shall perish from ●he way if his wrath be kindled but a little ●ou'll perish at the rebuke of his countenance ●sal 80.16 Perishing signifies eternal death ●nd misery in opposition to eternal life and happiness Joh. 3.15 and here it holds forth ●his unto us That those who do not love and obey the Lord Jesus Christ do cast themselves out of the way of Life Salvation and Happiness ●n to a state of Death Destruction and Misery which will certainly be their portion from the just wrath and displeasure of him whom they have provoked by their enmity and disobedience And shall not this awaken you But take another Scripture Prov. 8.36 But he that sinneth against me wrongeth his own soul all they that hate me love death It is no wrong to the Text to understand these words as spoken by Jesus Christ who having declared his antient love to the Sons Men calls upon them to hearken unto him and receive his counsel and having encouraged them unto it by telling them it would be their wisdome and happiness that they should have life and favour this way v. 32.33.34.35 lest this should not p●evail he concludes by laying open the danger of such as refuse in the words forementioned Where you may note 1. That they who refuse the counsel of Christ are sinners against him and that in the highest degree they are Christ-haters 2. That it is of dismal consequence to be in the number of those who love not but hate Christ and not to love him is to hate him there is no medium betwixt them the consequence whereof is 1. That they wrong their souls l Injurius est animae suae Pagn They are injurious to their souls m Expoliat an●mam suam Mont. They spoil and rob their souls n V●m addit animae suae Jun. They offer force and violence to their souls o Rapit an●ma● suam Merc. in Lexic Pag. in loc They ravenously devour their souls as the words are variously rendered by Interpreters but to the same purpose p Chamas significat apertam injuriam violentiā Merc. The word signifies open injury and violence But besides this 2. They love death q Quia impudentes sibi exitium accersunt dùm me negligunt mortem amare vid●ntur quia in exitium suum ruunt Merc. in loc Because as Mercer notes upon the place they foolishly call destruction upon themselves Whiles they neglect me they seem to love death because they violently rush upon their own ruine Now besides that destruction is the portion of those who are enemies to Jesus Christ these two things are observable from this place 1. That 't is self-murder in all those who love not the Lord Jesus it is felo de se their destruction is from themselves they themselves lay violent hands on their own souls 2. That it is wilful self-murder They do wilfully rush upon their destruction and will not be with-held from it as if they were in love with their own death and ambitious of everlasting burnings than which what can tend more to aggravate their sin and condemna●ion And shall not this move you Well I shall shut up this with that of the Apostle 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be Anathema Maranatha which is a denunciation of the heaviest curse against that man or woman who in the midst his profession doth not sincerely and unfeignedly love the Lord Jesus But this being a place of some difficulty it may not be amiss to spend a little time in the opening of the words and giving you the sense of them r August Epist 178. mihi p. 921. Pinks Sermon upon this place p. 3. The words here used which render the place difficult are Anathema Maranatha the former of which is a Greek word and signifies accursed separated devoted to the Curse It 's questioned whether ſ Beza in loc Pet. Martyr Eras Pareus Ravanell in verbo Maranatha Maranatha be one or two or three words but most agree that 't is of the Syriack dialect and signifies the Lord cometh or our Lord cometh Now for the better understanding of the place you must know that it is generally conceived by the learned that the Apostle in these expressions had a special respect to the Jewish way of Excommunication which we are therefore necessarily to take into our consideration for the better clearing of that which lyes before us And here I find some difference about the several kinds and

degrees of the Jewish censures and the enumeration of them t Deusius and Buxtorph as I find them cited by Forbes in his Instruct Histor Theol lib. 12. cap. 3. Sect. 14. Godwin Jewish Antiq lib. 5. cap. 2. Leighs Critic Sacr. in the word Maranatha Some make three kinds which they reckon thus Niddui Cherem Shammatha Niddui which was the first and lowest and signifies separation was that whereby the Offender was separated from al● commerce and society with man or woman within the distance of four cubits for the space of thirty dayes Cherem which was the next and signifies the same with Anathema devoted t● the Curse was that whereby the Offender was i● the publick audience of the whole Church excluded from its Communion without any limitation of time and with Curses annexed out of the Law of Moses Shammatha which was the last and highest and signifies as some think then is death or rather as others the Lord cometh was that whereby the excommunicated person having besides all other maledictions ou● of the Law this clause superadded Our Lor● cometh was left as desperate and quite forlorn without all hope of pardon or restitution into the hands of the Lord to receive from him an heavy doom at his coming This u Goodwin ibid. p. 185. Shammatha is by some conjectured to be of Enoch'● constitution and that in the inflicting of it w Forbes ibid. Sect. 16. his own Prophecy was used in the words of the Apostle Jude v. 14. 15. Behold the Lord cometh with ten thousands of his Saints to execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodlily committed and of all their hard speeches which ungodly sinners have spoken against him But Jacobus Capellus as I find him mentioned by a x Forbes ubi suprà Sect 14. learned man condemns this enumeration and though he make three kinds yet he makes two of those forementioned to be but one and adds another reckoning them thus The first was called Nesipha whereby the party was shut out from the Camp seven dayes as Miriam was Numb 12.14.15 The second Niddui as before The third Cherem or Shammatha for he makes them both one was that whereby the Offender was driven from all communion and all humane commerce and society interdicted him as one cut off till he repented y Itaque commodiùs quoque videtur distribui excommunicatio in duas species c. Bez. in loc Grotius in loc in Luc. 6.22 Pinks Sermon pag. 3. 4. Others make but two kinds and reckon the third only the highest degree of the second thus The first Niddui the second Cherem Now to this Cherem the Apostles Anathema here doth correspond and of this there were two degrees The single and lesser Anathema which is the same with Cherem and the greater the extream z Qui in eo damnatus esset Domino quasi in manus citra ullam veniae spem dederetur Bez. in loc Vide etiam Sclaterum in loc the compounded Anathema which had Shammatha according to the Jews or Maranatha according to the Apostles phrase added to it This Grotius calls Gravissimum Cherem and Beza with Calvin take it to be the form by which the most grievous and extream Excommunication was performed the sense and signification whereof was x That he who was condemned by it was given up into the hands of the Lord without hope of pardon and a Eoque significatur Dominū in adventu suo certò perditurum esse talem peccatorē Ravanel in verbo Maranatha That the Lord at his coming would certainly destroy such a sinner Now the Apostle being to denounce judgement against those who love not the Lord Jesus makes choice of this way and form to express himself by as the most grievous and dreadful which he could find out the meaning whereof is this Let such a one as loves not the Lord Jesus not be barely accursed but accursed as the Jews curse the most obstinate Offenders in their greatest Excommunication that is as b Non sit ci Wil●s adventus ejus qui jam completus est sic ad damnationem sit ei secundus qui adhuc futu●us est Ansel in loc Anselme interprets it Let him have no benefit by his first coming which is past and let his second coming which is to come be to his damnation Or c Pinks Ser. p. 5. as another Let him be accursed and that in the most desperate manner expecting due vengeance from the Lord when he cometh with his holy millions to execute judgement upon all and to convince all that are ungodly as it is Jude 14.15 So that as ever you would escape the Curse and obtain the Blessing as ever you would have the appearing of Christ at the last day to be to your salvation and not to your most fearful and intolerable condemnation it will concern you to look that you be found in the number of those who love him in this day The thrid Reason Sect. 3. 3. COnsider how well he deserves your love and that upon a double account 1. Upon the account of his great loveliness d Of Christs loveliness as described by the Church in Cant. 5. See Owen of Communion with God p. 78. to 87. If you will not credit this without testimony you have it both from Heaven and Earth From Heaven God the Father from the excellent Glory by a voice declared concerning him 2 Pet. 1.17 This is my beloved Son in whom I am well pleased e Morn Exercise Part 2. pag. 241. He knew of whom he spake for he was his Son and he doth not say he was pleased with him only but well-pleased that is delighted and satisfied And was he worthy of Gods love and can you doubt whether he hath deserved yours From Earth you have his Churches character and commendation of him Cant. 5.16 He is altogether lovely f Color caput comae oculi genae labia manus venter crura pes guttur omnia haec figuratè describuntu● in laude sponsi quasi in clausulâ brevi capitulo totum concludens totus inquit desiderabilis Gilbertus in loc inter Bernard opera She had been from the tenth Verse describing him in all his lineaments and setting forth the perfections of every part his head hair eyes cheeks lips hands belly legs countenance and mouth and in the cloze summs up all in this short but full Encomium That he is altogether lovely g Totus desideria Pag. Totus desideratissimus Jun. Ainsworth Sibs Bowels opened p. 373. All every whit of him is desires much to be desired wholly amiable As if she had said Why should I stand upon particulars whatever I have said or can say of him is infinitely short of his worth and therefore I 'le shut up all in this that he is altogether lovely all over from top to toe amiable