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A89813 The plain mans defence against popery: or, A discourse, shewing the flat opposition of popery to the Scripture. By J.N. chaplain to a person of honour J. N. 1675 (1675) Wing N22; ESTC R9788 31,034 79

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contrary to Scripture 10. Q. Hath every Christian liberty and power to examine and judge of things belonging to faith and salvation of the true sense of the Scripture or is he bound absolutely to submit his judgment to Ecclesiastical Judges and to receive their doctrine without Examination A. I speak as to wise men judge ye what I say 1 Cor. 10.15 Try the Spirits whether they be of God 1 John 4.1 The spiritual man judgeth all things 1 Cor 2.15 Take beed of false Prophets Matth. 7.15 Not that we have Dominion over your faith 2 Cor. 1.24 Try all things 1 Thes 5.21 Note The Church of Rome deals with people as the Philistins with Sampson when they put out his eyes they have no hope that Christian people will receive their doctrine if they be not first blinded and the light of their reason and judgment taken away they are not ashamed to affirm 1. That private Christians must receive the doctrine of the Church without examination 2. That they do not offend God nor are blameable for holding any errour or heresie or committing any sin if by so doing they follow the Doctrine of their Pastors and Spiritual Guides 11. Q. Are the Books commonly called Apocrypha any part of the holy Scripture or were all the Books of Divine Scripture written by the Prophets and Apostles or by other Apostolick men allowed by the Apostles and do the Divine Scripture contain nothing but truth by reason of the immediate assistance of the holy Ghost afforded to the Pen-men of them A. Thy word is truth John 17.17 The Scriptures of the Prophets Rom. 16.26 Ye are built upon the foundation of the Prophets and Apostles Eph. 2.20 Note The Apocrypha may not be received as Scripture for 1. The Apochryphal books were not received by the Jewish Church as Divine Scripture yet to them were committed all the Scriptures of the Old Testament Rom. 3.2 2. The Apocrypha was written after Malachie the last Prophet so that they could not be written by any of the Prophets and it is evident they were not written by any of the Apostles the Prophet swrote in Hebrew and did prophesie of Christ but these books were not written in Hebrew nor do they propose any Testimony or prophesie of Christ whereas all the Prophets speak of Christ Luke 14.27 Act. 10.13 3. The Apocrypha Books were not received as Divine Scripture by the primitive Christian Church as the ancient Fathers plainly testifie 4. These books are not cited and quoted by Christ and the Apostles as the books of the Old Testament are frequently 5. These books contain some things erroneous false superstitious and contradictious both to the Scripture and to themselves see Tob. 5.12 Tob. 6.7 Tob. 9.2 judith 9.2 Bar. 6.3 Ecclesiast 46.20 2 Maccab. 14.42 c. 2 Maccab. 12.9 2 Maccab. 12.42 43. c. Note Some of the Apocrypha the Church doth read for example of life and instruction of manners but it doth not apply them to establish any Doctrine 12. Q. Is the corruption of nature it self and all the motions of it truly and properly sin even in those who are regenerated hath concupiscence and lust of it self the nature of sin though a man doth not consent to act and fulfill it A. I had not known sin but by the Law I had not known lust except the law had said thou shalt not Covet Rom. 7.7 With the mind I serve the Law of God with the flesh the law of sin Rom. 7.25 Lust is not of the Father 1 John 2.16 The flesh lusteth against the Spirit c. Gal. 5.17 Note The Apostle in Rom 7. more than once calls concupiscence or lust sin and that not only because it is from sin and inclines to it but also because it is contrary to the law of the mind and lusteth against the spirit in which thing the true nature of sin doth consist viz. in non-conformity to the Law of God Note If concupiscence were only the punishment of sin St. John would not have said that it is not of the Father for from him is the punishment of sin Note The motions of the mind to evil are of three sorts 1. Such as are rejected as soon as they arise 2. Such as remain a while and tickle and affect the Soul with some delight 3. Such as both tickle the mind with pleasure and a man doth resolve to put them into practise There is no controversie about the first or third sort but the dispute is about the second sort which indeed are forbidden in the tenth Commandement for what else can it forbid for motions of the first sort are not sinful and motions of the third cause are forbidden in the other Commandements as is evident by our Saviours exposition in Matt. 5. Note The Papists deny concupiscence and the lusts thereof to be sin because otherwise their other errours are not defensible their doctrines of merits of perfection of superrogation yea they are so blasphemous as to say that concupiscence and the lusts thereof are so far from defiling the Soul that they make the operations of it more meritorious and if so then our actions are more meritorious than the actions of our Saviour Christ who had no manner of corruption or lust in him to wrestle or strive against the will of God 13. Q. Are some sins Venial that is so small that they do not deserve or bind over to the wrath and curse of God and everlasting death A. Cursed is every one that doth not continue in all things written in the Law Gal. 3.10 Whosoever shall keep the whole law and offend in one point he is guilty of all Jam. 2.10 The wages of sin is death and the gift of God eternal life Rom. 6.23 so Rom. 6.16 Note The Apostle saith all sin deserveth death that is everlasting as appears by the opposition of life everlasting which the Apostle joyneth in the same verse Note without this filthy distinction of sins venial and mortal the Popish doctrine of a regenerate mans perfect keeping the whole law and so meriting a heaven falls to the ground and it is the less wonder that some debauched persons turn Papists when they precisely mention drunkenness as one in their Catalogue of veinal sins Note The ground of this Popish mistake about sins venial is that they take the measures of sin from the Act which is finite and not from the Object which is infinite so God offended by it Now this must needs be a false rule for so no sin would deserve infinite punishment but all sins would be venial for all sin is finite in it self and yet becomes infinite in merit because it is committed against an infinite God 14. Q. Must we disavow all communion with and separate from the Church of Rome in their Idolatrous worship or is Idolatry a sin not so heinous but that it may stand with the fellowship a Christian ought to have both with Christ the Head and with his
made righteous Rom. 5.19 Christ is made of God to us righteousness 1 Cor. 1.30 A man is justified by faith without the deeds of the Law Rom. 3.28 A man is not justified by the works of the Law but by the faith of Christ Gal. 2. ●6 By the deeds of the Law shall no flesh be justified Rom. 3.20 By grace ye are saved through faith not of works lest any should boast Eph. 2.8 Where is boasting then it is excluded by what Law of Works nay but by the law of faith Rom. 3.27 see Rom. 4.2 3 4 5 6 7. Phil. 3.8 9. Note The Church of Rome by their false Doctrine in the matter of justification raze the very foundation of the Christian Religion Gal. 5.4 Note There is a new invention of the Papists of a first and second justification The first justification they call that when a wicked man is at first made holy having a supernatural principle of grace infused into him which doth inherently justifie him A second justification they call that whereby a man being already just doth encrease and grow in his righteousness and so is more justified The second justification they plainly acknowledge is obtained by our merits and the good use of grace already received St. Paul they say speaks of the first justification but St. James of the second justification Rom. 3.28 Gal. 2.16 Jam. 2.24 But this distinction as they explain it is reproachful to Christs righteousness and flatly contrary to the Scripture for both these justifications are built upon a false foundation viz. That our inherent righteousness habitual or actual is that which doth justifie us in Gods sight Now this is a palpable errour for 1. The Scripture doth exclude all kind of works from the business of justification as appears by the frequent disjunction or opposition of faith and works throughout the Scripture 't was the Errour of those against whom St. Paul dealeth in his Epistles to rest half upon Christ and half upon works 2. Our righteousness and best works are imperfect and therefore will not endure the pure eyes of God Hence it is that Gods Children so oft in Scripture disclaim the Plea of their own righteousness Job David the Apostle Paul Job 9.3 Psal 143.3 Phil. 3 9. 3. When we make our own righteousness and obedience the matter of our justification we glory in our selves and detract from free grace by which alone we are justified through the merits of Christ Note St. Paul disputeth how we are justified St. James how we shall evidence our selves to be justified he takes justification for the declaration and manifestation of it Jam. 2.24 Note When the Apostle Paul argueth vehemently against justification by the law he doth yet press the duty of the law Rom. 3.13 So then the Law continueth as a rule though not as a covenant by which we are to be justified though it be not appointed to ●ustifie yet it is commanded as the way we should walk in It is a dangerous Antichristian error when we do good works and endeavour to keep Gods Commandements that thereby God may pronounce us righteous and it 's no less dangerous on the contrary to neglect the doing of good works because Gods order is to Communicate the benefit of Christs righteousness to none but such as shall by faith receive him and walk obedientially in his Commands Note Excellent is the Doctrine of the Church of England which I wish were more carefully observed by some late learned writers of her own Christ is the righteousness of all them that truly beli●ve in him he hath paid their Ransome by his death he for them fulfilled the law in his life so that now in him and by him every true Christian man may be called a fulfiller of the low 2. Part of the Serm. of salvation because faith doth directly send us to Christ for Remission of sins and that by faith we embrace the promise of Gods mercy and of the Remission of our sins which thing no other of our vertues or works properly doth therefore the Scripture useth to say that faith without works doth justifie And therefore the ancient Fathers of the Church say only faith justifieth us 3. Part of the Serm. of salvation 38. Q. Can we merit and deserve Heaven and eternal life by good works done by us A. Eternal life is the gift of God Rom. 6.23 When ye have done all say ye are unprofitable servants Luke 17.10 If thou be righteous what givest thou to God or what receiveth he at thy hand Job 35.7 Note The Papists arrogantly hold that by good works we bind God to give us eternal life and that for the Dignity and Excellency of the thing done by us and that thereby we are worthy of everlasting life Note Christ alone is the Store-house of all our merits we renounce all merits of our own works and rest only on the merits of Christ Note The Doctrine of merits is most false and Antichristian for 1. The Scripture directly condemns it Eph. 2.8 10. Tit. 3.5 2. Our best works are imperfect 3. There is a vast disproportion between them and the glory to come 4. They are debts which we owe to God 5. As good they proceed from the Spirit of God 6. We do not profit God by them Note Reward is two-fold of Debt and of Mercy life everlasting is not a reward of debt but of Mercy Note Every true believer is worthy not by his own works but in Christ and by his merits and righteousness Note It is a Popish dotage contrary to Scripture to say that Christ by his death merited that our works should merit everlasting life this is to make our selves Christs Partners in the office of Mediation and so become our own Saviours and Redeemers Note The ancient Fathers by merits mean those good works to which God hath promised a reward but utterly disclaim all condignity in such works and with them to merit is only to impetrate and obtain how much they did abhor Popish merits appears by such speeches as these oft used by them If God should deal with men according to their Deserts all must be damned saith one Another holy Father speaks thus The mercy of God is our merit Another thus When the reward comes God will crown his gifts not thy merits Again the righteousness of man is the indulgence of God c. Note The meritorious works the Papists boast of are chiefly the obedience chastity wilful poverty of their Monks and Fryars and people were perswaded by them that to wear a Fryars Coat would deliver them from Agues or Pestilence and to be buried in it might save them and that the merits of these Monks did so abound that they were able to satisfie not only for their own sins but also for all their Benefactors and friends Now 1. For their obedience under colour of obedience to their Father Abbot or Pryor they freed them●elves from obedience to their natural Parents and from obedience to