Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	condemn_v	flesh_n	likeness_n	3,708	5	10.8945	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51253	An antidote against the spreading infections of the spirit of Antichrist, abounding in these last days under many vizors being a discovery of a lying and antichristian spirit in some of those called Quakers ... in relation of what passed in writing between them, and Thomas Moore, Junior, after and upon occasion of a meeting at Glentworth, with the sum of what was discoursed at that meeting also ... / by Tho. Moore, Junior.	Moore, Thomas, Junior.; Naylor, James, 1617?-1660.	1655 (1655)	Wing M2597; ESTC R6849	119,742	126

Qu. What the Law of the Spirit of life is which made Paul free from the Law of Sin and Death which had warred against the law of his minde and had formerly held him in captivity to the Law of Sin that was in his members And whether any in these days that are come to that warfare may took for that freedom by the law of the Spirit of life● Ans Besides the confusion of two or three Queries in one here are some things taken for granted which we can by no means allow because the Text it self demes them viz. That by the Law of Sin and Death spoken of Rom. 8. 2. is meant the same with the law of sin in his members mentioned Chap. 7. 21 23. which did warre against the law of his mind and led him captive in some sence to it self and 2 That he was made free from that Law of Sin in his Members that it was not so much as warring against the law of his minde now both these I shall wholly deny and as they hang together so they will fall together in answer to one That by the Law of Sin and Death Chap. 8. 2. is not meant the same with the law of sin in his members Chap. 7. 21 23. appears in this That from the Law of Sin and Death mentioned Cha. 8. 2. he saith he was made free but of the other Chap. 7. 21 23 c. he affirms not that he had before but that he did now finde a law in his members warring against the law of his minde indeed before the Gospel of the Grace of God came or was received there was no discovery or disturbance of that-Law in his members and therefore no occasion for such a warre but since was the Combate and though it had been unthroned in his minde yet it was still warring in his members and he was not yet delivered from it though he could rejoyce in God in whom he had perfect deliverance and enjoyed it by faith and hope of perfect deliverance in himself by Christ when he should be delivered from the whole body of this Death yea by that Law of Sin and Death mentioned Rom. 8. 2. as appears by the next verses is meant that holy and righteous Law of God mentioned Rom. 7. 12-16 for so in the next verses of that Rom. 8. with reference to the same Law mentioned vers 2. he signifies the reason of its inability to give us life and peace was not any weakness or imperfection in itself but the weakness of our flesh and also propounds that as one great end of what Christ hath done that the righteousness of that Law might be fulfilled in them that beleeve c. And that Law is therefore called a Law of Sin and Death because it discovers Sin and sentences and concludes the Sinner under death yet itself is holy just and good Chap. 7. 10. whereas the other Law Chap. 7. 20 23. is sinful sin it self a body of sin this being understood the foundation of the Query falls yet this further Answer we shall give By that Law of the Spirit of Life in Christ Jesus by which he was made free from the condemnation and charges of this law of Sin and Death is meant nothing else but the Gospel of Christ which is that Old and New Commandement of the everlasting God the Law of Liberty Joh. 12. 47-50 1 Ioh. 2. 7 8. Iam. 1. 25. the Doctrin of the Spirit of Life that is in Christ Jesus or of that Spirit concerning the life Justification Peace and Redemption in Christ Jesus This appears plainly 1 By considering the next Verse in which he demonstrates how and with what Argument the law of the Spirit of Life in Christ freed him in which he propounds the main and fundamental Proposition and Argument of the Gospel in such cases and in all other for what the Law could not do in that it was weak through the flesh God sending forth his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh c. as 2 Cor. 5. 21. 2 It appears by comparing this with Rom. 1. 16 17. 1 Cor. 1. 18. c. where the Gospel of Christ even that preaching of the Cross as by them delivered is said to be the power of God to Salvation to the Beleever c. 3 It further appears by comparing this with 2 Cor. 3. where that Dispensation of the Gospel or Ministration given to the Apostles and by them to us is called the Ministration of Spirit of Life of Glory c. as opposed to the Ministration of the Law as given by Moses which as so opposed is called a killing Letter a Ministration of Death of Condemnation c. And this Gospel is still of the same quality it effectually worketh in them that beleeve in discovering and opening what Christ hath done for them in delivering them from the Curse of the Law in himself as in the publick person that in coming in to him by faith in him they might enjoy the benefit pacifying their Conscience and healing their Nature and so in the discovery of the Vertues and acceptance of what Christ hath done with the Father and is become according to the ends of his Cross This having the Arm of God in it as well as solid Arguments to that purpose it purgeth the Conscience from guilt of sin by the Law and from dead works to serve the living God and so quickens to new and livening hope and affections through the Resurrection of Jesus so as they have their Remission Peace as also Sanctification Preservation c. through his Name Acts 10 43. 13. 39. 2 Cor. 3. 18. Rom. 6. 17 18. Joh. 8. 31 32 36. 1 Cor. 6. 11. 1 Pet. 1. 5. Joh. 17. 11. To his Conclusion at the close of the Queries in which hee boasts of Gods revealing by his Spirit in him the great delusion others are in in being instructed to look to a Christ Crucified without them while they are in their filthiness and first nature c. as more at large may be seen in the Copy of his writing fore inserted To this I say we answer Surely the Lord doth not reveal any thing by his Spirit in or to any but so as therein he enableth them that receive his Revelation in some measure to make it known he to this purpose appeareth that he may make them witnesses of those things in which he appeareth How then shall we beleeve that God hath revealed to him the delusion others are in when he is not able in the least measure to make it out at least he hath not done it in these lines only endeavoured by a multitude of confused questions to finde it out as one not knowing and himself in all fore-written not laying down at all what in his apprehension is truth or what is error posi●ively but left that to be gathered in the manner of his Queries unless we may finde some discovery of

to death for our offences and raised again for our justification In him as so considered God was manifest in the flesh justified in the spirit seen of Angels preached to the Gentiles beleeved on in the world and received up into glory And that this Scripture speaks of these great things of the mystery of godliness as done onely in that one person I propounded this consideration for one That the word that is immediately prefixed and especially applicable to the first clause is in the Preterperfectense or in the time past God was not God is he was manifest in the flesh yea the phrase of the last clause renders that as a thing also done and finished in the person spoken of He is received up into glory And surely In that person and in him only this is absolutely true God is in the nature of man even in the flesh in which he descended received up into glory not now receiving or to be received but now already received up into glory set down on the right hand of Majesty on the Throne of glory in the heavens Consider I pray you how suitable to this understanding of the last and first clauses is that which is affirmed of this person Heb. 9. 24 25 26. Christ is not entred into the holy places made with hands which are the figures of the true But into heaven it self now to appear in the presence of God for us nor yet that he should offer himself often as the former high Priests entred into the holy place every year with blood of others hee needeth not daily to offer up sacrifice for this he did once Heb. 7. 27 for then also must he often have suffered since the foundation of the world but now once in the last Ages of the world he hath appeared to put away sin by the sacrifice of himself even as it s appointed unto men once to dye so Christ was once offered not in many Ages or divers times but once in the last Ages when men were multiplied into many whereas they were but one when the ordinance of death passed on them yet in that one it passed on the whole kind so Christ was once offered to bear the sins of many even of all of that kind all men every of the nature he took then when they and their offences were multiplied into many he saith not to bear sins in many for then indeed he must often have suffered But now once he was offered in his own body even that so and then prepared him Chap. 10. 5-10 to bear the sins of many Then was God in Christ condemning sin in the flesh yea then and therein when one dyed not in but for all and rose again Then was God in Christ reconciling the world not imputing their trespasses to them but causing them to meet together on him 2 Cor. 5. 14. 15 19. with Isa 53. 6. Rom. 8. 3. 1 Pet. 2. 24. And raising him and giving him glory as the publick man that by and through him our faith and hope might be in God 1 Pet. 3. 18. and 1. 21. with these and that 1 Tim. 3. 16. compare that Joh. 13. 31 32. See how our Savior there directs us to the person in whom the time and works in which God was so manifested and glorified in the flesh and did straightway after the finishing of these works glorifie it in that person even then faith our Savior when Judas was gone out to betray him when he was presently to finish those works the Father gave him to do on earth yea his soul was already in trouble Joh. 12. 27. now saith he even in that his being made an offering for sin is the Son of Man glorified and the Father is glorified in him If God be glorified in him God shall also glorifie him in himself and shall straightway glorifie him Then and therein was the Son of man glorified in his being appointed and set as the surety in that publick place that by the grace of God he should tast death for every man he was therein said to be crowned with glory and honor above all other persons among Men or Angels for no man could redeem his Brother nor give to God a ransom for his soul the Redemption of the soul is more precious neither was there any other thing or person in Heaven or Earth that was counted worthy but this Holy One Herein was the Son of man glorified And so in Gods supporting him and carrying him through so great sufferings when all our sins met together on him Psal 40. 11 12 16 17. Heb. 5. 7 9. Likewise in Gods giving so glorious a testimony to him at his death Mat. 26. 50 54. And in his Resurrection from the dead This Jesus who was made of the seed of David according to the flesh was declared to be the Son of God with power according to the spirit of holiness Rom. 1. 3 4. In these things the Son of man was glorified and ●o the Father glorified in him in the exercise and agreement of all his holy and glorious Attributes his Wisdom Holiness Truth Mercy Goodness Power c. for manssalvation God was manifested in the flesh condemning sin and yet therein preparing Attonement and Propitiation for sinners and straight-way after the finishing of these works in his own body the father who glorified him in himself in his own Power Name and Glory declaring himself satisfied in and for what he delivered him raising him from the dead in which he was justified in the Spirit or according to the Spirit of Holiness did further and fully and perfectly glorifie him in the same body in receiving him up to glory and setting him on his own right hand in the Heavens far above all Principality and Power Might and Dominion and every name that is named not onely in this world but in that to come and hath put all things under his feet and gave him to be the head over all things to the Church which is his body the fulness of him then distinct from him in his personal body now raised and glorified yet they in that to be done in and upon them are the filling up or compleating of him in the ends and vertues of his cross who as so considered namely in the ends and vertues of his cross filleth all things as Ephes 3. 8 10 but he gave himself for h●s Church for all that through his grace to man-ward come in to him That he might wash them with the washing of water by the word that so he might in the issue present it to himself as he now presents it in himself before the Father a glorious Church without spot or wrinckle Eph 5. 25-27 and ch 1. 20 21 22 23. 1 Pot. 3. 22. Phil. 2. 6-11 Joh. 17. 1-5 Col. 2. 9. Read these Scriptures and compare them and see how they explicate and agree with the explication given of that 1 Tim. 3. 16. And after some little Discourse to this purpose demonstrating