Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	body_n	death_n	sting_n	3,690	5	11.8999	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94353	Elijah's mantle: or, The remaines of that late worthy and faithful servant of Jesus Christ, Mr. John Tillinghast. Viz. I. The conformity of a saint to the will of God. On Act. 21.14. II. The will of God and Christ concerning sinners. On Gal. 1.4. III. No condemnation to them that are in Christ Jesus. On Rom. 8.1. IV. Christs love to his owne. On Joh. 13.1. V. True gospel humiliation. On Zach. 12.10. VI. The most effectual means to kill and subdue sin. On 1 Joh. 2.2 VII. The advocateship of Jesus Christ, a great ground of saints comfort and support under sins and infirmities. On 1 Joh. 2.2. VIII. The only way for saints to be delivered from the errors and evils of the times. On 1 Tim. 6.11. IX. Of the Old Covenant, from Gal. 4.30. being so farre as the author had proceeded, in a treatise of the two covenants, before his death. Published by his owne notes.	Tillinghast, John, 1604-1655.; Manning, John, d. 1694.	1658 (1658)	Wing T1172; Thomason E1557_1; ESTC R203796	263,858	498

hands of them all 1 Divine JVSTICE and displeasure Man was no sooner faln from God but he fell into the hands of Justice Justice having the Creature in bonds will not release him without satisfaction made Christs owne who were in the bulk of fallen Mankind being now with the rest in the hands of Justice Christ goes and surrenders up his own life in the stead of theirs and by dying conquers Iustice and so wins those which were his owne for whom lie dyed out of Justices hands 2 SIN As man by the fall was a prisoner to Justice so a subject to Sin Christs own being in this vassalage with the rest under the guilt of sin and power of it Christ that hee might ransome and redeem his own incounters this enemy likewise giving a deadly blow to it as Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might bee destroyed that henceforth wee should not serve sin and by this his ingagement hee gains his own out the hands of sin from under the guilt of it and the dominion likewise This remarkable conquest of Christ over sin in the behalf of his own we have recorded 1 Cor. 5.55 56 57. O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law But thanks bee to God which giveth us the victory through our Lord Jesus Christ Where wee have a list of those potent enemies that Christ by conquest hath rescued his own out of the hands of three of them being brought in together the first is Death which through Christs Conquest is swallowed up into victory vers 54. The second is Sin The third is the Law over all which Christians through Christ have the victory vers 57. and may boldly triumph O death where is thy sting 3 Which is one in die former List and none of the least or weakest is the LAW Man fallen from God falls under the curse and condemnation of the Law the Law curses him and condemns him darts down all its thunderbolts upon the head of the sinner Christ now seeing his own among the rest lying under a curse a sentence of condemnation that hee might regain his own hee puts himself under the Curse and saith Curse mee O Law but deliver and let go my own the Law streightway bends all its power against Christ and turnes the edge of its curses upon him but falling upon a mighty one the Law is vanquished and overcome and all its Curses being plucked out of its hands Christ taketh up his own and in a triumphant manner carries them away from under the curse of the Law This is lively set forth Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us for it is written cursed is every one that hangeth on a tree 4 The WORLD Christs own in the Text are said to bee in the world how in the world in the world as a friend No but in the world as a mortal enemy that hates malignes them would if it could eat them up Joh. 15.19 If yee were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Christ seeing his own in the hands of such an Enemy ingageth this Enemy likewise and will not quit the field till hee hath got the Conquest and broken the power of this Enemy and so redeemed his own as Joh. 16. last These things I have spoken unto you that in mee yee might have peace in the world yee shall have tribulation but bee of good cheer I have overcome the world 5 The DEVIL The Devil is the Laws and Justices Jaylor Man by his falling from God coming under the power of the Law and Justice falleth into the hands of this Jaylor Christ seeing his own in the croud among the rest now in the hands of this powerful and cruel Jaylor that hee might ransome his own hee falls upon this Jaylor pitcheth a field with this potent Prince of darkness and having given him a total foile hee carries his own away as the glorious and triumphant spoyles and trophies of his victory This Conquest is set forth Col. 2.15 And having spoyled principalities and powers hee made a shew of them openly triumphing over them in it 6 And lastly HELL Hell is the Devils prison Christs own among the rest through mans fall and the enmity of Satan the Jaylor were in danger to bee cast into this prison Christ seeing this assaults the Jaylor breaks open the prison doors and in token of victory hath the Keyes of the prison delivered into his hands As when a General conquers a City or Castle the Keyes in token of victory are delivered into his hands So Christ having conquered the Jaylor and broken open the prison hath the Keyes delivered to him And hereby Christ frees his own from all fears of being cast into this prison for the Keyes are not now in the hands of Satan the Jaylor who is their enemy but in the hands of Christ who is their loving friend and hath therefore gotten the Keyes into his hand that they might not bee cast in Rev. 1.18 I am hee that liveth and was dead and behold I am alive for evermore Amen and have the Keyes of Hell and of Death Lay all together and it will evidently appear that Christ hath a right a glorious right unto his own by Conquest for hee hath fought for them with many potent enemies and by the strength of his Almighty Arm wrested them out of the hands of them all who therefore now himself alone and no other hath the right the onely right to challenge them as his own 4 They are Christs own by Compact or Covenant The Father having by Covenant put them into Christs hands They are not onely given as before but given by Covenant for when Christ stood a common person a Covenant was drawn up betwixt the Father and him in which Christ Covenanted on his part to satisfie the Fathers Justice the Father again Covenanted to give to Christ a seed this is expressed Isa 53.10 Yet it pleased the Lord to bruise him he hath put him to grief When thou shalt make his soul an offering for sin hee shall see his seed hee shall prolong his dayes and the pleasure of the Lord shall prosper in his hand This Covenant as saith a godly man of our times is Dialogue-wise expressed Isa 49. where Christ at the first and second verses begins shewing his Commission and Qualification and asking what hee should have for so great a work God answers vers 3. and offers low onely the Elect of Israel Christ who was now making his bargain thought these too few and therefore saith If that were all hee should labour in vain vers 4. yet tells God hee would do his work though it were but for these

him of the spiritualnesse of his own conversation as a pattern for him to imitate vers 10. stirring him up thereto vers 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them So also to Titus having in Chap. 1. marked out and warned Titus of a dangerous sort of men vers 10. and 16. In the two next Chapters hee puts Titus on to minde and follow spiritual and practical matters But speake thou the words which become sound doctrine Chap. 2. vers 1. c. In Rom. 14.17 When there were contentions in the Church about observing dayes and eating meats hee labours to withdraw them from questions of this nature to the minding and attending of things more spiritual as not to offend their weak brethren vers 13. and to minde righteousnesse peace and joy in the Holy Ghost vers 17. So when there was strife in the Churches of Galatia about Circumcision and legal Ceremonies some being brought to beleeve and practice these things the Apostle recalls them to spirituals Chap. 5.6 and Chap. 6.15 telling them that in Christ or in the dayes of the Gospel these were not the things to bee minded but the new creature and faith which worketh by love In Coloss 2. When many were drawn to strange and sottish errors and practices that others who were yet pure might not bee defiled and led a way as hee saith vers 4. hee calls them to minde spiritual things vers 2 3 6 7 8 9 10. telling them that the onely cause of others miscarriage was the neglect of these vers 19. Yet farther in Heb. 13.9 The Apostle having admonished beleevers to beware of errors and strange doctrines hee gives them this rule for a preservative to labour that their hearts might bee established with grace To end in Jude 20.21 The Holy Ghost having deciphered in the former verses the false Apostles and given them their doom hee exhorts to this very duty as the best remedy against such evils But yee beloved building up your selves on your most holy faith praying in the Holy Ghost keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life All which Scripture allegations wherein I have been more large than is usual by reason of the usefulness of this truth and sutableness thereof to these times argue the truth of the Doctrine viz. That the onely and special way for a Saint to bee delivered from the Errors and Evils of the Times hee lives in is to have his heart as much as may bee taken up with and his spirit exercised about high and spiritual things In the further carrying on of this I shall handle two things 1 What I mean by spiritual things 2 Why the exercising the heart in these is such a special way to preserve a Saint from the errors and evils of the times hee lives in Concerning the first By spiritual things I understand such things as either tend to the glory of God the edifying my brother the winning of souls the begetting and increasing of my own peace the mortifying of sin in mee the quickning of grace c. Such things as these I call Spiritual and all principles and practices whatsoever which produce these or such like effects I may terme spiritual truths and spiritual works And on the other side whatsoever opinion or practice it is which doth not produce such like effects but the contrary I may justly exclude from the name of Spiritual Thus you have a general notion of what I mean by spiritual things but now for our helpe in the exercising of our hearts about spiritual things it is very needful that wee have yet a more distinct and particular knowledge of those spiritual things our hearts should bee exercised about which things though they are many more than I am able to speak of or if I were have time to do it yet for the helpe of those who for want of matter are at a losse what to exercise their hearts about and so usually take that which comes next to hand which oftentimes turns to their undoing I shall therefore having a large field before mee glean together some few handfuls of spiritual things which may serve for matter for us to exercise our hearts about As to begin with that in finite eternal incomprehensible love of God to poor sinners how freely God loved them when as yet there was nothing lovely in them yea how this love was towards them from all eternity and continues to eternity again And also how fruitful this love and grace of God towards them hath been appearing as in electing and choosing them in his Son Christ from all eternity to bee vessels of glory and heires of salvation who naturally were of that very lump whereof many become vessels of dishonour and heirs of damnation so also in the fulness of time in sending his onely begotten and beloved Son who was fore-ordained to bee a Prince and a Saviour out of his own bosome into the world there by him to accomplish his own eternal decree concerning the salvation of his Elect. This is a thing our hearts should bee much taken up with and our thoughts exercised about Again How that this Jesus Christ the onely begotten of the Father being sent into the world did willingly part with for a time all the glory that hee was right heire unto and possessor of above and took upon him that so hee might accomplish the work of our redemption our nature being made man and born of the seed of David according to the flesh so exceedingly honouring humane nature far above the nature of Angels which hee took not by uniting it to the Divine Again which our hearts should bee much exercised about how that together with this our nature hee tooke upon him the infirmities and miseries thereof being poor hungry made a reproach persecuted and tempted c. that hee might bee in all things like unto his brethren and bee made a merciful and faithful High Priest and such a one as might bee touched with a feeling of our infirmities and might sympathize with us in and under them all and how that after hee had finished all things which were to bee done by him for our good hee last of all offered up himself a sacrifice for us bearing our sins in his own body on the Tree together with all the wrath of his Father due to us for all our sins whereby pouring out his soul unto death and making it an offering for sin hee gave full satisfaction to his Fathers Justice for the transgression of his people whom by his death hee delivered from wrath to come blotting out the hand-writing that was against them and contrary to them taking it out of the way and by this one offering perfecting for ever all them that were sanctified or set apart by the Father Again farther How that having dyed for our sins he is risen again

justification from death eternal hath respect to his passive Rom. 5.10 Christs Passive obedience viz. his death and sufferings is that frees us from condemnation for herein hee bare the curse of the Law and was condemned for us So that all the free dome poor souls have from that guilt which is brought in by sin and the consequence thereof viz. a sentence of condemnation here with its effects and the final execution thereof hereafter is by the death of Christ his blood his passive obedience 1 Joh. 1.7 Rev. 1.5 Hence these and such like Scriptures which attribute justification to the blood death and sufferings of Christ speak not of justification fully but onely of a part of it viz. Justification from death eternal Hence also wee learn how exceedingly every Saint is beholding to Christ for dying for had hee not dyed wee had been all to this very day under the fearful sentence of condemnation with all the effects thereof and should have been under the final execution thereof for ever in hell hereafter and also for fulfilling the Law of God actively for him which had hee not done though his death shoud have freed him from hell yet could hee not have had an entrance into Heaven 4 But wherein doth it appear that this freedome from condemnation is such a great and glorious priviledge Answ 1. Is it not a great and glorious priviledge for a man to have all his accusers mouths stopped This is the priviledge of those who are freed from condemnation Suppose a Malefactor under sentence hath a pardon that very act stops all his accusers mouthes as to that thing for which hee was condemned So the act of Gods pardoning grace stops sins mouth consciences mouth the Devils mouth As there can bee no legal condemnation without a precedent accusation so there can bee no accusation as touching things remitted after pardon When Satan accused Joshua Zach. 3. begin Christ stops his mouth Is not this a brand plucked out of the fire So when the Devil accuseth any soul which hee hath delivered from condemnation Christ stops his mouth is not this Satan one whom I have freed from condemnation Have not I plucked him out of the fire Are not his sins pardoned Why then Satan doest thou rake up these old businesses again 2 Is it not a great and glorious priviledge to bee freed from that which to bee under would make one unspeakably miserable for ever Soules freed from condemnation are so under condemnation and under the wrath of God which burnes like devouring flames of fire I Under condemnation and under all the plagues and judgements of God under the weight of all thy sins each of which will one day weigh like a mountain of lead under all the dreadful curses of the Law under the sting and biting of a tormenting conscience under the power of the Devil under all afflictions as legal punishments for sin c. 3 Is it not a great and glorious priviledge to have ground to beleeve that I shall injoy an eternal life with God in glory after this short life is ended This is the soules that is freed from condemnation Christ would never have freed him from the one but in order to the other Hee would never have plucked him out of hell but in order to the putting him into Heaven and therefore once freed from hell and thou art safe for ever returning thither again Joh. 5.24 There is a passage from death to life but none back again 4 Is it not a great priviledge to bee in such a condition wherein I can triumph over all my enemies spiritual and temporal Soules freed from condemnation are in this condition they can triumph over sin because they see the guilt thereof taken away and have the promise and strength of Christ to mortifie it in them over the Law because the curse is gone Gal. 3.13 over the Devil because they see principalities and powers spoyled over death because it s but an entrance into life and so far as there is evil in it it s swallowed up into victory over hell because Christ hath delivered them from wrath to come over the malice reproaches contumelies of the world because Christ hath overcome the world and also they behold all the malice of the world bound up in a chain and that chaine to bee at the disposal of their Father 5 Is it not a great and glorious priviledge to know assuredly that although through infirmity I fall into sin yet sin shall never be laid to my charge This is that souls also which is freed from condemnation Rom. 8.33.34 6 Is it not a great and glorious priviledge to have a share and propriety in all that is Christs this is their's they are heirs of God and coheires with Christ and so Christs life death riches wisdome righteousness strength grace glory all is theirs 7 Is it not a great and glorious priviledge to have all our afflictions and crosses turned into blessings and mercies This also is their's they meet with no affliction but it is a mercy to them if in poverty their poverty is a mercy if in sickness if in temptation under reproach under losses yea death it self yet it is a mercy 8 Is it not a great and glorious priviledge to have God and the whole Creation at peace with a man This likewise is theirs God is at peace with that soul Col. 1.20 and all the creatures which are at war with others are at peace with him Such are in Covenant with God and being so God makes a Covenant for them with all the creatures as Job 5.23 Hos 2.18 9 And lastly Is it not a great and glorious priviledge to have all things working together for our good Health if wee can have it strength parts riches honours if wee can have them Satans temptations Gods hidings c. all things conspiring as it were our good This is the priviledge of called souls who are freed from condemnation Rom. 8.28 Object O but will some poor soul say Were I freed from condemnation surely the Devil would not bee so busie with mee by his temptations I should not bee so under his power as I am Answ 1. It is one thing to bee under the power of Satan by way of Divine permission God permitting Satan to have a power over thee another by way of voluntary subjection Christ was under the power of Satan by way of Divine permission when his body by Satan was transported from place to place So also Peter when hee was left to be winnowed by Satan and Paul when buffeted yet none under Satans power by way of voluntary subjection 2 Thy temptations rather argue that thou art freed from condemnation than otherwise Satan doth not use to trouble his friends but those that are his enemies or in a way to bee so Object But I finde corruption strong within mee which surely would not bee were I freed from condemnation Answ 1. It is one thing to have the guilt of

is usual in Scripture-language to give the name of Flesh to the one and Spirit to the other The Law is called Flesh Rom. 4.1 compared with 2. What shall wee say then that Abraham our Father as pertaining to the Flesh hath found for if Abraham were justified by works hee hath whereof to glory but not before God Phil. 3.4 Though I might also have confidence in the flesh if any other man thinketh that hee hath whereof he might trust in the flesh I more Comp. with the 6. v. concerning zeal persecuting the Church touching the righteousnesse which is in the Law blamelesse The Gospel is called a Spirit 2 Cor. 3.6 Who also hath made us able Ministers of the New Testament not of the letter but of the Spirit Both are together under these names or titles Gal. 3.2 3. This onely would I learn of you received yee the Spirit by the works of the Law or by the hearing of faith Are yee so foolish having begun in the Spirit are yee now made perfect by the flesh What hee calls works of the Law and hearing of faith in vers 2. hee calls Flesh and Spirit in the third Again the old man is called Flesh Gal. 5.19 Now the works of the Flesh are manifest which are these adultery fornication uncleanness lasciviousnesse c. compared with Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might bee destroyed that henceforth wee should not serve sin The new man is called Spirit Ezek. 36.26 A new heart also will I give you and a new spirit will I put within you c. both together are under these names Rom. 7. last So then with the minde I my selfe serve the Law of God but with the Flesh the Law of sin Gal. 5.17 For the Flesh lusteth against the Spirit and the Spirit against the Flesh Matth. ●6 41 The spirit indeed is willing but the flesh is weak Now that there is good reason why wee should take both these and not one to hee here meant I think the scope shews us for the Apostle having spoken of both these things in the former Chapter and proceeding onwards to a glorious triumph in this hee takes the rise of this triumph from the consideration of the premises and that of both of them for one alone as may by good reason be made to appear had not been a sufficient bottome for such a triumph as if hee should say These things being so that through Jesus Christ as hath been cleared wee are delivered from the dominion of the Law and also from the tyranny of the old man in us there being now no longer any reigning Law over us nor reigning old man in us I therefore do conclude That there is no condemnation to them that are in Christ Jesus there being no enemy that can do it the Law without and the old man within which onely were able to do it having now no condemning power over them which persons that hee might give an infallible note and character of hee still keeping the scope describes them to bee such Who walke not after the flesh but after the spirit i.e. They are such persons who being by Christ set free from the Dominion of the Law and Tyranny of the old man do not walk after the one or the other and on the other side being by Christ brought under the power of the Gospel and regiment of the new man they do now walk as becomes in some measure Gospel Saints and new creatures These things being laid down and premised wee are to understand the words thus Walking after the Flesh i.e. Either first Legal walking to walk after or according to the Law Or secondly Corrupt walking i. e. to bee wholly and constantly swayed ruled or lead by the principles dictates or motions of the old man or unregenerate part Walking after the Spirit i.e. Either first Gospel-walking to walk after or according to the Gospel of Jesus Christ Or secondly Renewed walking to walk according to the rule principle motions and dictates of the new man or regenerate part in a Saint Now in saying that these two are to be understood by Flesh and Spirit I do not exclude any of those laid down in the general explication of the words no I do think that by Flesh the Apostle may mean all those viz. mans wisdome reason understanding outward priviledges c. and the contrary to these by Spirit But I name these two onely with their contraries because I think that although the other are included in Flesh and Spirit as general termes yet here these are chiefly intended being most agreeable to the Apostles scope and what hee had said in the former Chapter which gives rise to this verse I shall therefore begin with the words as they lye in the first sense to bee understood of Legal and Gospel-walking and so wee have in them two Propositions 1 Legal-walking is walking according to the Flesh 2 Gospel-walking is walking according to the Spirit 1 Legal-walking is walking according to the Flesh In the opening of this I shall shew 1 What I mean by Legal-walking or what it is to walk Legally 2 When a mans walk may bee said to bee such that is a pure Legal-walk 3 Why Legal-walking is called Flesh or walking according to the Flesh 4 That those persons who are freed from condemnation for such our Text imports do not walk Legally or after the Flesh in this sense 5 Answer an Objection and Lastly conclude with Application Of the first viz. What I mean by Legal-walking or what it is for a man or woman to walk legally Answ Legal-walking in the sense wee are now to speak to it is this To make the Law as the same is a Covenant of works the rule of our lives and actions and the alone touchstone to try our conditions by To walke after the Law or according to the Law as the Law is a Covenant of works that is Legal-walking That so wee are to understand here I prove thus because Legal-walking is here called Flesh and the Law is no where in Scripture called Flesh but as the same is considered under this notion as it is a Covenant of works If you take the Law in its self that is for the matter of it the substance of those things the Law requires so the Apostle saith the contrary of the Law Rom. 7.14 The Law is spiritual the matter or substance of the Law is spiritual injoyning spiritual duties requiring spiritual performance and designing to make the creature spiritual so that the Law in its selfe is not Flesh but rather it is a spiritual and an everlasting rule of righteousness But now look upon the Law whensoever it is spoken of under this notion as it is the old Covenant or a Covenant of works and then it is called Flesh I will give you but a few places in Gal. 3.2 3. before quoted when the Galathians were gone from the Gospel to the Law