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A13836 The three questions of free iustification. Christian liberty. The use of the Law Explicated in a briefe comment on St. Paul to the Galatians, from the 16. ver. of the second chapter, to the 26. of the third. By Sam. Torshell pastor of Bunbury in Cheshire. Torshell, Samuel, 1604-1650. 1632 (1632) STC 24143; ESTC S101743 73,396 324

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world in regard of the oldnesse of the flesh stil remaining in them That therfore they are said not to sinne is spoken of them as they are the sonnes of God that they are commanded to confesse that they still have sinne in them is spoken of them as they are the children of this world All which is true as he intended it against the Pelagians but not to the minde of this place 5. But what the same Father delivers in another place is consented to by others understanding it of Reigning sinnes wasting the conscience This is a sinne unto death whereupon Saint Iohn distinguisheth and clears the obiection made from his owne writing cap. 3. All unrighteousnesse is sinne and there is a sinne not unto death Wee know that whosoever is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one toucheth him not 1 Ioh. 5.17 18. Howsoever wee must admit of sinne Hee that is * Jmpossibile puto non contaminari extrema animae etiam in viris qui perfecti putantur Orig Aug. ad ●el●u● epist 108. cleane yet hath need that his feee be washed Ioh. 30.10 None of the Saints ever bragd that they were sinnelesse How shall I chuse out my words to reason with God whom though I were righteous yet would I not answer but I would make supplication to my Iudge saith that holy Patient Iob 9.14.15 And he who had the Testimony of a man to Gods heart yet bends If thou Lord shouldst marke Iniquity O Lord who shal stand Psal 130.3 Enter not into iudgment with thy servant for in thy sight shal no man living be iustified Ps 143.2 Who can say I have made my heart clean I am pure from my sinne Prov. 20.9 And all these Iob David Salomon though they lived in the time of the Law had one ●nd the same Christ with us And the Iustified Paul I know nothing by my selfe yet am I not herby Iustified 1 Cor. 4.4 'T is that which the holy Spirits of the Ancients have inveighed against They say Basil lib. de c●nstit Monast c 1. Greg. Mor. l. 5. c 7. 8. 23 Cassian coll 22. c. 7. The Regenerate cannot sinne the flesh onely can But what Is it not their flesh Where are themselves when the flesh sinnes Or if they bee Regenerate are they not also men 'T is true that the Flesh lusteth against the Spirit and the Spirit against the Flesh these are contrary the one to the other Gal. 5.17 But the word Flesh is here taken not phusically for the musculous substance of the flesh but theologically for the vitiousnesse of nature And supposing it true in their literall sense yet the very flesh which is called the vessel must he kept holy This is the will of God even your sanctification that ye should abstaine from fornication That every one of you should know how to possesse his vessell in Sanctification and Honour for God hath not called us unto uncleannesse but unto holinesse 1 Thes 4.3.4.7 I endure not to mention those filthy those filthy doctrines of David Georg concerning Spirituall marriage and the lawfulnesse of having many Spirituall wives Ad augendam prolem Doctrines contrary to an expresse Apostolike Rule 1 Cor. 7.2 And more Bestiall and impure than the uncleane heresies of the Valentinians and Gnostickes They have another conceit suitable to the former That in their prayers they will not make confession of their sinnes nor petition for pardon And therefore would have the petition of Remttte debita Forgive our Trespasses wiped out of the Lords praiers Ah bold presumers Did Christ teach it and shall they despise it Are they so rich with Laodicea that they stand in need of no pardon Wee may say of them as Tully against his Anthony O te miserum Wretched Anthony And by so much more wretched because thou knowest not that thou art so The estate of such is more dangerous than of the most prophane those are diseased with a feaver these with a Lethargy The violence of the seaver may make the man sensible that he needs physicke an open course of profanenesse often strikes a man at his private and separated times But the Lethargy is a dull disease and the man nor sees nor cares They cannot have heaven Conc. Afr. Conc Miler Aug de Spir et lit cap. 2. Basil Hom. de poenit Amb. in Luc 1. Idem lib. de fuga Saculi Gennad de eccl Dogm cap. 31. unlesse they have pardon 'T was an ancient error and anciently opposed All these severall errors flow from the opposition of the Law or the unjust maintenance The Iewes doe unjustly maintaine The Antinomists the Enthusiasts the Anti-vetera testamentaries the Sinnelesse Anabaptists doe as unjustly oppose it We wil not longer pursue them but proceed in the last place by way of conclusion of the whole Tractate to another use III. An use of exhortation Let us not reject the Law but make of it its owne proper use God will not have it contemned there is morality in that command Deutr. 32.46 47. Set your hearts to all the words which I command you this day for it is not a vaine thing for you And the man is described to bee blessed who meditates in the Law of God and doth exercise himselfe therein day and night Psal 1.2 Let not Moses take the place of Christ but yet make a right use of Moses when workes come in their owne place wee can never performe enough of them if we use them as our life this were indeede to trample the blood of Christ under our feet and to set Moses in the chaire but let the seruant follow his Master let Moses follow Christ let the Law follow Grace let Workes follow Faith that all may act their proper and designed parts Let me call for workes that God may be Honoured that your owne consciences may be comforted that wandrers may be called that weake ones may be incouraged 'T is an end of our being an end of our redemption wee are intended for action wee are created to good works wee are redeemed that wee might serve All those all these considerations doe call for working Let mee instance but the worke of Redemption because most agreeing to the argument in hand Being delivered from the hand of our enemies we must serve him in holinesse and r ghteousnesse all the dayes of our lives Luk. 1.74 75. Let us contemplate the state of our misery the estate of our deliverance A poore Gally-slave that is wearied out by his continuall tugging at the Oare whose Armes doe grow Brawny with excessive labour and nothing more ordinary to him than strokes and hard usage so that he spinnes a poore and wearisome life worse than death it selfe if a ransome bee freely paid for him by one who commiserats his case would he not gladly spend himselfe in the service of his Ransomer 'T is our case wee are the men In what a slavish thraldome were