Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	adam_n	death_n	similitude_n	3,593	5	10.9079	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10384	A gleaning in Gods harvest Foure choyce handfuls; the gate to happinesse. Wounded saviour. Epicures caution. Generation of seekers. By the late judicious divine, Henry Ramsden, sometime preacher in London.	Ramsden, Henry, d. 1638.; Goodwin, John, 1594?-1665.	1639 (1639)	STC 20660; ESTC S115629	109,922	246

Spirit of God and the Soule if the spirit be not united to the soule that is the first thing Secondly where the Spirit of God is as a consequent of the other there followes the faculties and acts of life the habituall presence of all the graces of the Spirit and the actuall exercise of them In these two consists the nature of this life These things premised I come to shew the necessary conjunction of this spirituall life that I have explained in the kind and nature of it with spirituall death If wee be dead with Christ wee beleeve that wee shall also live with him Which Hupotheticall proposition or supposition affords us this Catagoricall Position that Those that are dead with Christ shall live with him For when the Apostle saith If wee be dead with Christ we beleeve that wee shall also live with him This is supposed as much as if he had said in effect They that are dead with Christ shall live with him Or They that are dead to sinne shall live the life of grace Looke as it was with Christ so it is with the members of Christ as hee being dead rose againe and could not choose but rise againe As it is said Act. 2. the chaines of death Act. ● the cords of death could not hold him So it is with every member of Christ hee that is dead with Christ must needes live with Christ Death cannot hold him not death in sinne The Apostle affirmes as much in this Chapter verse 5. For as wee are planted into the likenesse of his death so wee shall be also into the likenesse of his resurrection If wee be planted with Christ into his death there is our death with Christ we shall be also in his Resurrection there is the conjunction and connexion of our life with Christ where the Apostle not only averres the truth of the former proposition but withall insinuates the reason of it those that are planted with Christ into the similitude of his death shall also into the similitude of his Resurrection Why because they are planted with Christ As a Plant that is grafted into a stocke it partakes of the whole vertue of the stocke so every member of Christ hee that by faith is grafted into Christ and made partaker of the vertue of Christs death to the mortification of sinne that man also is made partaker of the vertue of his Resurrection to the reviving and quickening of him to a new life of grace The ground of it is this First to whomsoever Christ communicates himselfe hee communicates himselfe wholly to whomso ever hee imparts the vertue of his death for the killing of sinne to him hee imparts the vertue of his Resurrection to revive and quicken him to a new life of grace If wee be planted with Christ into the similitude of his death wee shall be also into the similitude of his Resurrection because are planted with him Every plant partakes of the whole vertue of the roote and by consequent wee partake as well of the quickening vertue of Christ to raise us to the life of grace as of his crucifying vertue to kill sinne The second reason is from the insufficiencie of the one without the other If wee be dead with Christ we beleeve that wee shall also live with him Why because death with Christ is insufficient unlesse wee live with Christ Philosophie saith that nature doth nothing in vaine much lesse doth Christ the God of Nature Now as in Christ it was in vaine for him to die for us unlesse hee had risen againe so it is in vaine and ineffectuall for the members of Christ to die to sin if they be not quickened to the life of grace The reason is this that death to sinne indeed defaceth the Image of sinne but it doth not renew in us the Image of God Now it is the Image of God that makes us fit and capable of eternall life It is true the righteousnesse of Christ gives us title to eternall life but our owne inherent righteousnesse qualifies us and disposeth and makes us fit and capable of it for without holinesse no man shall see God Flesh and bloud shall not enter into the kingdome of God By mortifying of sinne wee cease to be sinners by mortifying of sinne wee have the Image of Satan defaced but the Image of God is not renewed in us therefore besides our death with Christ there is required our life with Christ that so besides the defacing of Satans Image wee may have the Image of God renewed that wee may be capable of eternall life and be qualified and disposed and made fit to partake of the inheritance with the Saints in light The third Argument is drawne from the opposition betweene the life of sinne and the life of grace Philosophy tells us that in those opposites that are immediatly opposite that is such opposites where one must of necessitie be in the subject if one be removed the other of necessitie followes the subject Health and sicknesse are immediate objects a man must either bee sicke or well Now that which removes sicknesse restores health that that expells darknesse out of the Ayre it brings light Now the life of sinne and grace are thus opposite that that takes away the life of sinne then it must of necessitie bring with it the life of grace If Christ mortifie sinne in us and take away the life and vigour of sinne Christ of necessitie must bring into the same subject the life of grace because these are immediate objects hee that takes away the one must bring in the other as that that takes away sicknesse brings in health This shall suffice for the proofe of the point I come to make use of it If wee be deed with Christ wee shall also live with him Vse Those that are dead with Christ to sinne as Christ died for sinne those shall live the life of grace If it bee so if there be such a necessary connexion betweene these two then it followes backe againe that those that doe not live with Christ those are not dead with Christ For looke as it is betweene Faith and good Workes if good workes be necessarily joyned with Faith then where there are no good workes there is no faith So thus it followes if spirituall life the life of grace bee necessarily joyned with death to sinne then where there is no life of grace there is no death to sinne According to that of Saint Chrysostome S. Chrysost saith hee it is true indeed faith without workes is dead so it is true on the otherside workes without faith is dead No man can performe good workes though hee may for substance yet not formaliter without Faith hee that hath not Faith hath not Workes If good Workes be necessarily joyned with Faith then where there are no good Workes there is no Faith so if our life with Christ bee necessarily joyned with death to sin then where there is no life with

corruption and sinne let us labour to wash them in this living spring and fountaine And then it is a fountaine opened not a sealed fountaine as wee reade in Scripture And then againe as it is a fountaine opened for the killing of sinne so for the quickning to a new life Looke as it was with that River that Naaman washed himselfe in he was not onely cleansed of his Leprosie but his flesh came againe as the flesh of a childe so every one that is washed in the blood of Christ he is not onely cleansed from the Leprosie and corruption of sinne but his flesh comes as the flesh of a childe the life that he formerly had in Adam comes againe to him by the vertue of Christ That is the first Vse if our death to sinne and life in grace proceede both from Christ this should be a motive to us to labour to be in Christ that we may die to sinne and live with him Vse 2 Secondly if our death to sinne To roturne the prayse of grace to Christ and life in grace proceede from Christ then when wee finde in our selves sinne in any sort mortified and that wee are inabled to performe holy duties wee know from whom wee have it let us know to whom we ought to returne the glory of it Let us say as David through thee we have done valiantly It is through Christ and by vertue from him that wee overcome our lusts or else they are too strong for us If wee be enabled to doe holy duties let us lift up our eyes to heaven and say through thee O Christ wee are enabled to doe this As all the vertue whereby wee dye to sinne and live the life of grace is from Christ so it is equall that all the glory should bee returned to Christ It is the greatest sacriledge in the world to attribute any thing to us To mortifie sinne it is a part of Christs kingly power of his kingly office Now hee that chalengeth any vertue and power to mortifie sinne in himselfe or to raise himselfe to a new lise of grace hee is guilty of high treason hee usurpes on the Kings prerogative It is Christs prerogative onely to mortifie sinne in us Thirdly if it come of Christ alone our death to sinne and our Iffe of grace then wee see what to judge of them that are out of Christ sinne is neyther mortified in them nor they quickned to a new life of grace If all water proceede from one Fountaine then that that is seperate from that Fountaine must of necessitie be dry If Christ be the Fountaine of all Grace by which our sinnes are mortified and wee quickned to a new life then they that are out of Christ they cannot have eyther death to sinne or the life of grace Whatsoever is in them it is dead if there bee any thing that is good whatsoever it is it is dead whatsoever is alive in them it is but dead it makes them dead to grace here and assures them that except they be revived they shall goe from one death to another from spirituall death to eternall for evermore FINIS THE WOUNDED SAVIOVR ESAY 53.5 But he was wounded for our transgressions IT was not without good reason that among all the Prophets in the Old Testament our Prophet Isay onely should bee stiley by ancient and moderne writers the Evangelicall Prophet He that reades this Chapter whereof my Text is a portion will confesse as much The Chapter conteines a description of Christ of his coming into and his harsh entertainement in the world his sufferings and resurrection so fully and punctually that at the first view a man would think it were rather a History than a Prophesie and rather a relation of some what past then a prediction of any thing to come Wherein for the better distinct understanding of the method and coherence of the words know that Isay the Eagle-eyed Prophet as one calls him having in the second verse of this Chapter shewed how meane and contemptible in the eyes of men Christs incarnation should be In the fourth verse hee shewes what the judgement and censure of the world should bee concerning Christ how basely and indignly they should conceive of him not as hee was indeede the innocent immaculate Lambe of God but as a notorious malefactor one that for his owne sins was stricken of God and humbled But how unjust and impious their opinion was the Prophet shewes in Vers 5. whereof my Text is a part First by remooving the false cause of his suffering which was supposed to be his owne sinne in this particle But We judged him to be stricken and afflicted of God But As if he should say there was no such thing He first remooves the false cause of his suffering which was his owne sinne we judged it to be his owne sinne and deserving But. Secondly by assigning the true cause in these words Hee was wounded for our transsions not for any sinne of his owne but for our transgressions you see the coherence of the words and the context In which observe three parts for they being a discription of Christs sufferings First consider the patient or partie suffering Hee Christ God and man the second person in the Trinitie Hee was wounded Secondly the passion it selfe in these words He was wounded whereby not onely though principally is understood the torments that as n = * Preached on a good-Friday this day hee suffered on the Crosse but withall all the calamities and miseries that befell him through the whole course of his life For howsoever it be true that the great Captaine of our salvation as the Apostle saith Heb. 2.10 Hob. 2.10 did never till the last enter into the maine battell with the spirituall enemies of our salvation yet hee had many skirmishes with them before off in his life-time he did taste and sippe as it were of the cuppe of Gods wrath but hee did never till then drinke and sucke up the dregges Hee was wounded for our transgressions Thirdly the cause or reason of these sufferings Our transgressions not for any sinnes or demerits of his owne no but hee was wounded for our sinnes and transgressions I shall not presently descend to these particulars I find a But in the entrance of the Text But hee was wounded for our transgressions Gold-smiths weigh their gold to the utmost weight and the priviledges of Scripture are such that there is not a word or tittle but it is as ful of weight as it is certaine of accomplishment This But is like a counterblast of a contrary wind that meetes a Ship in her full sayle and turnes her course another way Thus it runnes Wee judged him stricken of God as deserving it by his owne sins But. It checks and controlls the hard conceit that the world entertained of Christ who looked on him in the false glasse of envie and tooke him or mistooke him to bee a Wine bibber a Glutton a

Blasphemer and what you will saving what they should and so that he suffered death for his owne sinnes and transgressions This But checks and controlls the conceit that the world had of Christ Which being so The deduction hence in a word is that What Christ suffered on earth either torments of body or anguish of soule it was not for any sinne or fault of his owne that hee was guiltie of personally Wee looking to outward appearance wee judged him smitten of God and afflicted but this But hath the force of a negation there was no such thing I say whatsoever Christ suffered on earth whether torment of body or anguish of soule it was not for any sinne of his owne This the Apostle Saint Peter witnesseth 1 Pet. 3.18 Christ suffered once for sinne 1 Pet. 3.18 saith the Apostle The just for the unjust that hee might bring us to God Where the Apostle Saint Peter having said that Christ suffered for sinne lest some should misconceive that Christ suffered for his owne sinne hee prevents this cavill and removes the ground of suspition The just for the unjust If Christ had suffered for his owne sinnes hee had not suffered as just but as unjust as a malefactour hee had suffered the punishment due to his owne transgressions so saith the Apostle 1 Pet. 2.20 21 22. Exhorting those to whom hee wrote 1 Pet. 2.20 21 22. to patient suffering and induring of injuries though undeserved hee sets before them the patterne of Christ who though hee had committed no evil and there was no guile found in his mouth yet when he was reviled reviled not againe when hee suffered yet notwithstanding hee reproached not but committed himselfe to God that judgeth righteously Marke though hee had committed no evill nor there was no guile found in his mouth there was no sinne or demerite of his owne that he should deserve such punishments And this is one difference that the Apostle observes Heb. 7.26 betweene the high Priests under the Law and our high Priest Christ they offered first for their owne sinnes and then for the sinnes of the people but Christ had no need to offer sacrifice for his owne sinnes for he had none but we have such a high Priest and such a one it became us to have as is holy and undefiled separate from sinners And this is the reason likewise why the Prophet Isay in this Chapter assigning the true reason of Christs suffering hee repeats and inculcates these and the like phrases Hee bore our infirmities and carried our sorrewes hee was broken for our iniquities and wounded for our transgressions and with his stripes wee are healed Still hee layes all the fault and blame upon our selves but hee doth not so much as mention any fault in himselfe whereby hee did deserve to die And indeed how could hee suffer for his owne sinne that was free from all sinne So saith the Apostle 2 Cor. 5.21 2 Cor. 5.21 Hee was made sinne for us that knew no sinne Hee knew no sinne that is hee did practise none he committed none for in spirituall things wee are said to know no more good then wee practise so Christ is said to know no evill that is hee practised it not Hee made him sinne for us that knew no sinne Hee was free from originall sinne in his birth and conception And hee was free from actuall sinnes in his life and conversation First hee was free from Originall sinne in his birth and conception For whereas there are two parts of originall sinne First the imputation of the guilt of that actuall sinne of Adam in eating the forbidden fruit Secondly the corruption or perversnesse derived and propagated to us from our first Parents Christ was free from both First Hee was free from the guilt of Adams sinne though hee had his nature of Adam hee was a child of Adam but hee was not begotten by Adam not by a sonne of man the latter whereof is that that entitleth us to our first Parents transgression and makes it ours By one man sinne entred into the world c. Secondly for that corruption and perversnesse that followed on that transgression of the command of God Christ was free from this not by vertue of the Wombe that bare him as if the blessed Virgin Mary had beene free from sinne as Scotus affirmes upon the Third sentence distinct 26. Article 4. but hee was free from sinne by the supernaturall worke of the holy Ghost sanctifying and purging that substance of the Virgin whereof his body was framed from the common infection of our nature so that he is styled by the Angell Luke 1.75 Luk. 1.75 That holy thing by way of excellencie Secondly as Christ was free from originall so from actuall sinne as hee was free from Originall sinne in his birth and conception so he was free from actuall sinne in his life and conversation so in the ninth verse of this chapter Hee had done no violence there was no deceit in his mouth hee committed no evill as Saint Peter speakes On this ground Christ challengeth the Iewes Which of you can accuse mee of evill It is true they accused him and laid many crimes to his charge as what innocent was ever so happy as to be exempted and priviledged from unjust imputations but how slight they were you may judge by this in that the Iudge before whom he stood as prisoner at the barre accounted him acquitted though hee used no oratory but silence I find no sinne in this man If Christ had had any sinne of his owne hee could not have satisfied God for us hee might have quit scores with God for himselfe but for our hand-writing it had stood still Let this suffice to shew that what Christ suffred on earth in body or soule it was not for any sinne of his owne but for us not that hee stood personally guiltie But how then could it stand with the justice of God to suffer him to die Obiect if hee did not deserve death for so wee find in Ezek. 18.20 so runnes the menace Ezek. 18.20 if Christ did not sinne how could God suffer him to indure the punishment due to sinne I answer briefly Christ is to bee considered in a double respect Answ either as a private person or as a publike person standing in our roome and stead If Christ bee considered as a private person so it is true it could not stand with the justice of God to suffer him to die because hee was not guiltie of inherent personall sinne and shall not the Iudge of all the world doe right But consider Christ as a publike person standing in our roome and stead taking on him the guilt and burden of our transgressions so the justice of God required that hee should die because though hee were not guiltie of any personall sinne yet hee was so guiltie as our sinnes were translated and imputed to him and so it was requisite hee should die Looke