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	transgression_n	7,400	5	10.9794	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76316	An examination of the chief points of Antinomianism, collected out of some lectures lately preached in the church of Antholines parish, London: and now drawn together into a body, and published for the benefit of all that love the holy truth of God, / by Thomas Bedford B. D. Vnto which is annexed, an examination of a pamphlet lately published, intituled The compassionate Samaritan, handling the power of the magistrate in the compulsion of conscience: by the same author.	Bedford, Thomas, d. 1653.	1647 (1647)	Wing B1668; Thomason E370_15; ESTC R201292	67,960	90

Doctrine of Good and Evil of Good and so the Rule of an holy life of Evil and so the revealer of Sin and Transgression This was the substance of that which we call the Moral Law The Circumstance of it was That it was made the condition of a Covenant for Life and Salvation and so required of all them that were under the Covenant and expected life and salvation by it of them I say it required complete and perfect obedience otherwise no hope to obtain their expectation Nay more it exacted this obedience under a Curse so that in case of disobedience not only shall they fail of Life but come under the condemnation of Death and this was that that proved the ruine of man In the constitution of the Church of Israel the Ceremonial Law was added This set down that Form of Worship and Service of God in the right observation whereof they might finde both Expiation of their Offences and Acceptation of their Obedience This consisted in many Rites and Ceremonies Sacrifices and Ordinances all limited to the observation of Times when of Places where and of Persons by whom these were to be performed ex gr. No Sacrifice might be offered but upon one Altar Nor by any person but by one of the Family of Aaron No Circumcision but upon the Eighth day Nor Passover eaten but on the Fourteenth of the first or second Moneth and this no where but at Jerusalem Three times a year must every Male appear before the Lord and every Woman at her Purification make a journey thither so that this became a yoke of Bondage to the Church of Israel especially in the latter Age thereof when they of that Nation were scattered among the Heathen and lived in places far remote from the Temple of Jerusalem This then is the yoke of Moses Law No hope to escape the Curse of the Moral Law but by those expiations prescribed in the Ceremonial Law No hope of acceptance in what they endeavored in the way of Obedience except they attend upon and seek it in those services appointed No nor those services accepted but in a most exact observation of all the circumstances which the Law set down From this yoke it is which Christ by his death hath freed the Christian And in this liberty it is that St. Paul would have have them stand fast that they be not entangled again in that former yoke of Bondage So then the Ceremonies of Moses Law are quite taken away by Christ the Sacrifice of whose Death is become the only expiation for all Transgressions and the only way and mean of Acceptation in the performance of all duties whatsoever Yea the Moral part of Moses Law is taken away in respect of the circumstance thereof it is no more the condition of the Covenant for Life and Death Not of life and so Justification may be had without it Not of death and so no fear of Condemnation by it provided alway that by Faith men lay hold upon Christ keep close to him and walk according to those Rules of Holiness that he hath prescribed for in so doing we obtain what the Law promised Life and Salvation By him we escape what the Law threatned Death and Condemnation So then though the Law be taken away in respect of this Circumstantial use thereof as a condition yet not in respect of that Substantial consideration viz. as the Doctrine and Direction of Good and Evil Nay in this respect it is reassumed and re-established by Christ In the former consideration of it it is that the Apostle saith Romans 10. 4. That Christ is the end of the Law i. e. he hath done that for man which the Law would but could not The Law would bring man to life and salvation This is the primary end and intention of it but the Law could not in respect of mans weakness Rom. 8. 3. This Christ hath done and so is become the end of the Law for Righteousness and Justification to every one that believeth In the same circumstantial consideration of the Law it is that the Apostle saith Rom. 6. 14. Ye are not under the Law and Rom. 7. 4. We are dead to the Law and so delivered from it viz. as it was the condition of the Covenant And that this is the meaning of it is plain by this That it is set down as a reason to prove that sin shall not have dominion over us viz. to binde us to condemnation in case of defectiveness and failings Because saith he ye are not under the Law but under Grace not under that condition of full and perfect Obedience in which if any defects were found sin did presently dominier and threaten death But under a condition in which not only sincerity of obedience is accepted though it be imperfect but also help and assistance in doing the Duties is afforded So that with much cheerfulness may we strive against the raign of Sin and that over-masterful sway which heretofore it had in us and over us Yet this doth not prove but that still we are under the Doctrine and Direction of the Law for Duties of Holiness Yea those duties which by the grace of Christs Spirit we are enabled to perform for this must be acknowledged That though the Law requireth many Duties of Holiness and Sanctification yet is it only the Spirit of Christ which enableth us to perform them these I say are justly termed the Works of the Law because done in relation to the Law though not in the capacity of a condition as in the Covenant of Works yet in the capacity of a Rule and Square of Direction and a Duty of Holiness Object They Reply That St. Paul saith Gal. 3. 10. They that are of the Works of the Law are under the Curse So that either the Law is abrogated even in respect of the Works thereof or else neither is the Curse abrogated if Christians be tyed to the Works they are not freed from the Curse True if they will be of the Works of the Law they shall be under the Curse But what is it to be of the Works of the Law Is it to take directions from the Law for our ways and walkings Is it to yield obedience to the Law No It is to seek Justification and Salvation by the merit of Works done in obedience to the Law This is plain to him that readeth the former Verses to be of Faith is to seek Salvation by the Gospel i. e. by believing in Christ and so To be of the Works of the Law is to seek salvation by them Now then such who will seek salvation by the Works of the Law are under the Curse saith St. Paul Good reason because they cannot satisfie the perfection of the Law And he that will challenge any thing in the way of Iustice must be content to suffer the penalty if he come short of the perfection which the Rule requireth Object Nay but say they The Law is not made for a Righteous

off that sluggishness that is in us As he doth teach so doth he incline the Heart Teach he doth not only by inward Motions and Suggestions but also by external Precepts and Instructions so doth he incline and discipline the heart by external motives no less then inward motions external motives I say viz. the Promises and Threatnings of the Law Object Is not this to call for an outward Authority to incline the Heart to that which it hath none affection nor inclination Sol. Nothing less It is indeed to call for an outward authority or Argument to quicken the Soul unto that unto which though by Grace it hath an inward affection yet by reason of the powerful relliques of Corruption that inward affection is not strong enough to prevail without some outward helps we know that a Crutch doth no harm to the weak and feeble nor do we account of Christians moved by fear to be as a Bear tyed to a stake We know that they have in them an ingenuous and free Spirit by which they are led but we know that there is in them also the Body of Sin still dwelling the Lusts whereof are violent and must be kept under by the Law We fear to let the Christian loose too soon least like Heirs that come to their Estate before they be wise they squander it away spoil all we know that they have the Spirit of Faith which worketh by love But we know also that the same Spirit worketh by Fear Love and Fear are as the weights and plummets of the Soul Love is indeed the sweetest and most potent but it is not for beginners and Babes in Christ These like School-boys must otherwhiles be frighted into their Duty were there no flesh in believers fear might be laid aside while there is Flesh in them there is use of fear If not why is it part of the promise in the New Covenant Ier. 32. 40. I will put my Fear into their Hearts They grant That the Law doth not lose his Dominion till the Grace of God do challenge us to it self that it may reveal Righteousness in us very good say I but adde this That the Law doth not lose his Dominion wholly till the Grace of God hath revealed Righteousness in us i. e. till it hath set up the reign of Grace and subdued corruption which is the daily endeavor of the Spirit but much retarded by the flesh nor will it be perfected till this life be changed It is not denyed but while the Spirit of Love is active fear may stand aside But we know that when the Heart is taken up with the pleasures of Sin as too often it is the Spirit of God must use the whip of the Law to fetch it off again otherwise it is hardly reclaimed Nor do we deny but that according to their Doctrine and Definition of a true Believer there is no liberty set up nor given to the Flesh But we say it is a Doctrine and Difinition not fitted to the state of a Christian in this life To walk by Love is the Duty of a Christian not the Definition This motive and mean which they prescribe viz. The Love of Christ is potent and prevalent to lead men on in Holiness if it meet with an Heart rightly fitted and qualified But it is not for the common temper of Christians as Saint Paul said of the Law It was too weak Rom. 8. 3. Not in it self but in respect of mans impotency So say we of this love the only motive by which these men would have Christians dealt withall It is strong in it self but not strong enough to over bear the power and prevalency of Corruption still remaining Needs must we call in the help of this fear the fear of danger that may come by Sin to keep men even the best of Christians from daring to meddle with it Well But to what end should these threatnings be used since Christians need not fear them How so Because by vertue of their justification they are delivered from the curse of the Law To this I might answer That their Justification doth not free them from the Rod What was said of the Seed of David is true also of the Seed of Christ the Son of David If they break my Statutes and keep not my Commandments then will I visit their Transgression with the Rod and their Iniquity with stripes Psal. 89. 31. They may and do smart for their sins as appeareth by the grievous complaints of divers holy men of God Psal. 77. and 88. 15. Now then if they be lyable to smart and suffer for their sin may they not be threatned and put in fear thereof that fear may make them watchful and careful Not for sin say these men doth the Believer smart and suffer but from sin i. e. In the way of prevention not in the way of punishment A fond and a foolish position contrary to the Text of Scripture which directly saith For this cause many among you are weak and sick and some are fallen a sleep 1 Cor. 11. 30. contrary to reason Why doth one Christian smart rather then another Hath he in him more seeds of sin then another contrary to experience What Father doth correct his childe for a fault not yet committed And whose conscience doth not tell him that his sin hath procured these things to himself Even Job is at it I have sinned what shall I do unto thee Job 7. 20. I might adde That if their justification doth exempt them from being cast into Hell yet doth it not exempt them from having an Hell cast into them even the very flames and fl●shes of that fire and brimstone for a time cast into their souls to drink up their spirits and dry up the moisture of their vital parts as the experience of divers holy Saints of God doth testifie But this I urge finally That notwithstanding their justification they are not exempted from the fear of Hell it self Iustification doth onely free them from this fear while they walk worthy of it But suppose them sinning against the Law of holiness suppose them stepping aside from Christ and wandring into the way of sin they cannot be free from the fear of death The Apostle saith If ye live after the flesh ye shall dye nor doth he make any exception of the justified person So that if you can suppose a justified person sinning as no doubt but he may otherwise in vain had S. Paul to them of whom he had said 1. Cor. 6. 11. Ye are justified recommended this exhortation verse 18. Flee Fornication if you can suppose him sinning I will conclude him thereby in danger of death and till he repent and return to Christ that he may gain the pardon of this sin also he cannot be out of the fear of death Nay more if you can suppose him sinning and dying in his sin without repentance for that sin I will conclude him in the state of death and condemnation or