Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	sin_n	work_n	8,688	5	5.5434	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17305	The law and the Gospell reconciled. Or the euangelicall fayth, and the morall law how they stand together in the state of grace A treatise shewing the perpetuall vse of the morall law vnder the Gospell to beleeuers; in answere to a letter written by an antinomian to a faithfull Christian. Also how the morality of the 4th Commandement is continued in the Lords day, proued the Christian Sabbath by diuine institution. A briefe catalogue of the antinomian doctrines. By Henry Burton.	Burton, Henry, 1578-1648.	1631 (1631)	STC 4152; ESTC S106965	54,375	114

generally taught by the most sound learned and orthodox Diuines in England and so I may safely say in all the world then hee may well suspect a Pad in the straw and a serpent to lurke vnder the greene leaues and some thing more in it then at the first appeareth For touching the first position What one Protestant Diuine doth not hold and teach that sin is most detestable to God which his pure eyes cannot behold and that it makes a man odious in Gods sight Witnes the bitter and cursed death of the son of God himselfe which hee suffered for sin otherwise wee had all remained vnder the curse left to eternall perdition the iust punishment and reward of sin if it had not bin remoued by Christ So as herein the author hath no colour of accusation against his hoggs and doggs his aduersaries but this first Position serueth onely as an vsher to lead in the rest or as a harbinger to take vp the best rome in mens conceit for the rest of the traine by prepossessing the readers minde with an expectation of sutable doctrine in that which followeth Num 23.8 Wherein we shall finde that he playes but the cheater who showing one peece of good gold out of his purse would perswade his gull that his purse is full of such when all the rest is but counters or counterfet gold double guilt For the second position what Protestant Minister of the Church of England of what ranke soeuer bee he reckoned among his hoggs or among his doggs that holdeth not and teacheth not that the onely remedy to remooue mans misery by sin is Iesus Christ his death and passion his obedience actiue and passiue his whole righteousnesse freely imputed of God to euery true beleeuer What Protestant Diuine or other but holds iustification to be by fayth freely without workes And that those whom God iustifyeth hee so acquiteth them in abolishing their sin that hee remembreth it no more but casts it behinde his backe seeth it not any more in asmuch as he doth graciously for his sonnes sake not impute it to them So as what needes all that heaping vp of places of scripture as if none but the Author tooke notice of them or as if his doctrine were so vnknowne or doubted of as it needed such a cloud of proofes Yet some particulars in this position would bee a little talked with all As 1. where hee sayth That all sins in the beleeuers are vtterly abolished out of Gods sight by being not imputed This is most true Yet it puts mee in minde of that which I heard long agoe scattered abroad by this very Author that God seeth no sin in his children Which Aphorisme taken vp of the vulgar may breede in them that beleeue not presumptuous thoughts and resolutions voyd of the conscience of sin Therefore this poynt would be a little opened True it is God seeth no sin in his beleeuing children for which hee inflicteth the curse or any satisfactory penalty vpon them Thus when Balack would haue had Balaam to curse Gods people hee answered How shall I curse where God hath not cursed And v. 19. God is not as man that hee should lye or repent hath he sayd and shall hee not doe it Behold I haue receiued commandement to blesse and hee hath blessed and I cannot reuerse it And hee renders the reason He hath not beheld iniquity in Iacob neyther hath he seene preuersenesse in Israell the Lord his God is with him and the shout of a King is among them Surely there is no inchantment against Iacob nor diuination against Israell For Christ hath borne Israels sin in him hath God the Iudge fully punished it his iustice is fully satisfed for all Israels debts So that all being satisfied and discharged in our surety Christs righteousnesse and satisfaction made ours now God seeth not sin in his beleeuing children as a iudge to punish them yet he may be sayd to see as a father to chastise them Or when he chastiseth his childe hee seemeth to see his sin though done away in Christ and pardoned in Gods Court to the end his childe may come to see it and so haue the euidence of pardon sealed vnto him in the Court of his owne conscience And this is that which all sound Protestant Ministers teach and beleeue A second thing I note in his second position is if not an absurdity yet an obscure speech his words are All my sins both of my person and workes are truely abolished not out of me that there may be place for fayth Why Are sins abolished actually by imputation before fayth bee wrought that the abolishing of sin makes way to fayth True it is Christ hath taken away our sins and by death abolished death before we haue fayth to apply it for our fayth is from the merite and vertue of his death Otherwise I know not what sense to make of his words vnlesse hee meane that fayth alone takes place in the beleeuer working and doing all infallibly and freely as else where he expresseth himselfe without the Law of the ten Commandements 3 I note a falshood in it for he sayth All my workes are of vniust made iust before God What these works are I finde in other of his scatered pamphlets to wit all naturall ciuil religious sanctified actions which being in themselues as he sayth foule and filthy are made perfectly holy and righteous by free iustification Now this is a thing both imposible and were also vniust for God to doe it It is impossible for God to make a worke that is vniust to bee iust Indeed Antichrist arrogateth this omnipotent or rather impotent power as deriued from God to make ex iniustitia iustitiam righteousnesse of vnrighteousnesse but Gods omnipotency stretcheth not to make an vniust worke to be iust For then he might seeme to be both improuident and vniust in appointing his sonne to take away sin by the sacrifice of himselfe in case God could haue made of sin no sin by his meere omnipotency Indeede God can make a thing to cease to bee or hee can make a thing to bee which had not a being as hee did all the world but hee cannot so abolish a thing as to cause the former being of it not to haue bene a being after it hath once actually bene So of a wicked worke God is so powerfull so good so iust as that hee cannot make the wickednesse to bee good for that implies a contradiction but hee can and doth so abolish the wickednesse of our workes by Christ by not imputing of them as if it had neuer bin But to say our workes are of vniust made iust this as it is a phrase not vsed in scripture so in the Antinomians sense it tends to the bringing in of a heauenly state of perfection in this life For he would inferre herevpon that a man once in Christ iustified is altogether without sin in Gods sight abusing that place of Iohn 1 Ioh.

would abound more and more For yee know what commandements wee gaue you by the Lord Iesus For this is the will of God euen your sanctification that yee should abstaine from fornication The exhortation is very forcible and full of waight Hee presseth it by the authority of the Lord Iesus he mindeth them of it as one of those lessons he had deliuered formerly by word of mouth and they had receiued hee calls it a duty How yee ought to walke yea a duty to God How yee ought to walke and please God hee calls it a speciall commandement which hee gaue them by the Lord Iesus as which the Lord Iesus gaue him in charge to deliuer to them hee calls it the will of God he calls it their sanctification Now what is all this which the Apostle here aymeth at What but this That yee abstaine from fornication Whence I argue thus Proposition Abstinence from fornication is a part of keeping of the Morall Law Assumption But this abstinence from fornication is a duty acceptable to God is a doctrine to be taught by the Ministers of Christ to be receaued by the people of God is a commandement of the Lord Iesus it is the will of God it is our sanctification or a fruite and effect of it Conclusion Therefore the keeping of the Morall Law is commanded of God of Christ as a duty to all true beleeuers To what part of this Argument will the aduersary answere To the Proposition That hee dare not for the Law sayth Thou shalt not commit adultery To the Assumption That he cannot for that is the Apostles in the fore alledged place Therefore I will conclude with this conclusion That the keeping of the Morall law is commanded of God and of Christ as a duty to all true beleeuers When I vrged this argument or the * as rhis What soeuer is Gods will we should doe is our duty to doe But the doing of Gods Law is Gods will wee Should doe therefore it is our duety to doe Gods law so farre as we are able Now all this is plainely concluded by the Apostle This is the will of God euen your sanctification that ye should abstaine from fornication To abstaine frō fornication is a part of keeping the Moral Law and what is true of a part is true of the whole as Iam. 2.10 11. like in forme syelogisticall out of this very place of the Apostle to this our aduersarie occasionally face to face and had to satisfie his demande repeated it ouer twice or thrice hee could not giue a present answere but desired to haue it written downe But I expect not an answere because none can be giuen to this which is here written No can he not in all his budget finde an answere doth hee not as I heare hee was wont to doe at least carry his trunk-hose full farsed stuffed with Protestant Authors as Luther Zanchee Paraeus with sundry others of good note that with their graue authority and reuerend names he may the more easily impose vpon his credulous and ignorant Disciples who admire that most which they vnderstand least cannot he out of all these beate out an answere to these things For of these he braggs much in the conclusion of his letter But till hee can bring some I will content my selfe to bring his belweather Author euen Luther whose no lesse puissant then elegant and heauenly speech wherewith I will for this time conclude this short discourse shall run full butt vppon and push downe all that he hath sayd for his pretended counterfet false hereticall scandalous Anabaptisticall libertine fayth Luthers words are Admittimus quidem Mosen legendum audiendum a nobis vt predictorem testem Christi Deinde vt petamus ab eo exempla optimarum logum morum Cetaerùm dominium in conscientiam nullo modo concedimus ei ibi mortuus et sepultus esto nemoque sciat vbi sepulchrum eius sit we indeede admit of Moses to bee read heard of vs as a Prophet witnesse of Christ Againe that wee may fetch from him examples of good lawes and manners But dominion ouer the conscience to a man in the state of grace as Rom. 6.10 wee by no meanes yealde him there let him bee dead and buried and let no man know where his sepulchre is So Luther And in his argument vpon the Galatians Sum quidem peccator c. I am indeed a sinner according to this present life and the righteousnesse of it as the son of Adam where the Law accuseth me death raigneth and will deuoure mee but aboue this life I haue another righteousnesse another life which is the Sonne of God who knoweth not sin and death but is righteousnesse and life eternall for which also this dead body of mine shall be raysed vp againe and freed from the bondage of the Law and of sin and together with the spirit it shall bee sanctified So both these remaine while we liue here the flesh is accused exercised made sad and contrite with the actiue righteousnesse of the Law but the spirit raigneth reioyceth and is saued by passiue righteousnesse because it knoweth it hath the Lord sitting in heauen at the fathers right hand who hath abolished the Law Sin Death and hath t●ampled vnder feete all euill things hath led them captiue and tryumphed ouer them all So he Now God forbid that I should glory but in the crosse of our Lord Iesus Christ by whom the world is crucified vnto me Gal. 6.14 and I vnto the world For in Christ neyther Circumcision auayleth any thing nor vncircumcision but a new creature 15 And as many as walke according to this rule peace bee on them and mercy and vpon the Israel of God I thought here should haue bin an end But as the Prouerbe is 16 One absurdity begets a thousand as one of Lerna his 7 heads being cut off 3 grew in the place thereof Parua m●tu primo mox sese attollit in auras Ingred túrque solo et caput inter nubila condit Monstrum horrendum ingens c. Virgil. Aenead Such is the nature of heresie which of a small seede growes to be an hiddeous monster if it bee not strangled in the first conception Like Fame which for feare at first is small but finding entertainment with Dame Credulity and loquacity growes bold and big vpon it Or like a small leprous spot in the beginnig which quickly runneth ouer the whole body Or like a drop of sweet poyson which at first goes pleasantly downe but in a short time insinuateth it selfe to the infecting of the vitall spirits and ceasseth not till it hath wrought its mortall effect Or like a Gangreene or like a Canker as the Apostle compares it This Antinomian leprosie doth spread and get strength and boldnesse euery day euen vnto impudency madnes And the reason it finds so many disciples to imbrace it because cutting off sanctification denying