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	law_n	sin_v	6,774	5	9.3888	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96627	The vvay to life and death. Laid down in a sermon, 1629. before the Lord Major of London then being. / By N. Waker M.A. late minister of Jesus Christ at Lawndon in Buckinghamshire. Now published for the reasonableness of the advice therein given, touching the five controverted points, viz. predestination, general redemption, freewill, conversion, and perseverance of the siants. Directing a safe way for the practice of private Christians, as confessed by the disputants on both sides.	Waker, Nathaniel.; Waker, John.	1655 (1655)	Wing W281; Thomason E1639_1; ESTC R209056	41,542	102

former and latter rain and now judge thou who art a party whether there hath any thing been wanting on Gods part to make thee happy but thou wilt needs dye not because thou lovest death but sin which is the cause of it And let us all remember that our worst enemy is within us Bern. Ipsi gestamus laqueum nobiscum circumferimus inimicum We carry a snare about with us our own enemy is within us We are beaten like Judah with our own staffe and manacled with our own bracelets yea with Saul we slay our selves with our own sword It 's a Serpent in our own bosome that stings us Inimici hominis sunt ejus domestici A mans foes are those of his own house He that dips with us in the dish is it that betrayes us Blame not Satan or his instruments these could not kill us but that this Traytour opens the doors their temptations else would fall like a spark of fire in the Sea much lesse let us murmur against God though he be the inflicting cause yet sin is the meritorious Take heed of this enemy so much the rather for it 's a potent and politick enemy being an old man that receives influence from the Devil it 's worse then the Devil who hath some natural goodnesse wisdome and power which in themselves are good though by him abused But in the flesh dwells no good thing it fills the whole man full of impiety as the mind with wicked thoughts making it like a dark filthy Dungeon full of Snakes and Adders destitute of heavenly light and heat the imaginations of it onely evil continually and if the best part be so what is the worst It 's a store-house or a common sewer of abominations fills the eye full of Adultery the countenance of wrath makes the throat an open sepulchre the tongue a world of wickednesse if a world in that little member how many worlds in this little world of ours fills the hand with extortion makes the feet swift to shed blood in a word all the Devils brats are warmed conceived and bred in that wombe it 's an enemy to all Spiritual undertakings what is wisdome to the Spirit is foolishnesse to the flesh what the one willeth the other nilleth what the one endeavours the other crosseth it breakes all Lawes both of God and man and makes unreasonable Lawes of its own of sin and death Rom. 7.23.8.2 Of sinne therefore dishonourable to live after them for it gives unreasonable command He that obeyeth hath Chams curse to be a servant of servants But the service is dangerous in that rewarded with such wages for the wages of sin is death worse then for a man to serve at the Gallies all day and be hanged at night Therefore of all enemies let us take most heed of our selves these lusts within us fight agaist us 1 Pet. 2.11 they hunt for the precious life and if we yeeld to them we dye He that soweth the wind shall reape the whirlwind If we sowe to the flesh we shall of the flesh reape corruption but he that soweth to the Spirit shall of the Spirit reape life everlasting For if ye live after the flesh ye shall dye but if ye by the Spirit mortifie the deeds of the body ye shall live But if ye by the Spirit The Conolation c. Now I am fallen on the second Proposition the Consolation Hitherto I have tyred your patience with a discourse of the works of darknesse and a sad narration of death the reward of such works give me leave now to entertain your ears with a more pleasing discourse of life and of the narrow way that leads thither If ye by the Spirit c. The flesh like a potent King domineers in a natural man and makes him yeeld obedience to it in the lusts thereof yea in a regenerate man it remains though weakned and wounded like the Canaanites if it cannot dwell in the City it will lodge in the subburbs though it raign not like a King it will rebel like a Traytor sometimes assaulting by open violence sometimes by secret ambushments and hidden stratagems undermining so that while he dwells in this tabernacle of flesh the flesh will continue in him his labour shall not end so long as his life doth continue while we live then we shall find work enough to keep under this rebel and to encourage us herein God hath given us such an help as will effect it his Spirit and propounded such a motive as may spur on the dullest Laodicean Ye shall live Here the Apostle doth these two things Divided 1. Proponit officium If ye c. 2. Promittit mercedem First the work then the wages first we must do the will of God then receive the promise first God must be glorified by us and then he will glorifie us the hardest that is first and that we must look to to mortifie the sweetest comes last and that God will care for Ye shall live In the first we note these particulars Subdivided 1. Octjectum deeds of the body 2. Actionem circa objectum Ye must mortifie the deeds of the body 3. Causas hujus acticnis principalem the Spirit minus principalem we First The deeds of the body what for the object about which mortification is conversant the deeds of the body Here we must explicate both the fountain and streams Some understand a metonymie in this word body so by it understand the natural body because sin is acted by the body Others understand it metaphorically of that old man and masse of corruption that is in every man called the body of sin Rom. 6.6 7.24 Col. 2.11 for as the body is a totum integrum consisting of many members so is sin Col. 3.4 the head of sin vain imaginations the heart of sin corrupt affections the tongue of sin rotten communication the forehead of sin impudent avouching the hands and feet of sinne wicked executions Again as the body hath its dimensions so hath sin it reacheth to heaven and burneth to the lowest hell is's of as great a latitude as Gods Commandments which are exceeding broad 3. As the body is knit together by joynts and ligaments so is sin If the foot of sin do but stirre the whole body moves as we see in the sin of Adam He that offends in one is guilty of all he sins against the general equity of the Law and righteousnesse of the Law-giver As the body compasseth us about so doth sin it 's peccatum circumstans that for the first by the body we mean the body of sin Secondly For the deeds of the body This old man though old yet is very stirring and operative When men grow old their apprehension is weak their memory dull the strong men bow the whole man is feeble but it is not so in the body of sin the older it is the more vigorous and lusty Nothing in the world so fruitful though these are but 〈◊〉

but retired to the inner closet of the soul wanting opportunity to axpresse it self outwardly and in this case it is damnable for lusting is adultery Matth. 5.28 hatred is murther 1 John 3.15 and he that will inhabit heaven must have both clean hands and a pure heart Ps 24.4 and the tree is not dead though it want leaves and fruit and this conquest if there be any is to be attributed to the weaknesse of nature rather then the strength of grace or else here is a Metempsychosis of sinne whereas a sinne of youth prevailed before now a sin of age domineereth Thus a man oft-times changeth his favourites No man in every estate and condition is prone to act the same sins I must tell our civil Justitiaries and painted hypocrites It 's not enough to take sin prisoner and a little to curbe and restrain it as Eli did his sons or to cry out as Pharaoh did when he was upon the rack and soon return like the dog to the vomit we must not onely fight but overcome if we mean to be crowned judge condemne and mortifie this old man with his deeds I must tell our luke-warme Laodiceans that are half perswaded to be Christians with Agrippa it will not serve their turn If they will almost be religious they shall be almost saved but altogether damned To spare some fat sins as Saul the cattel for sacrifice to make ex rapina holocaustum to rob the Church and build an Hospital or maintain a Free-Schoole to cast away some sin which to them hath neither profit nor pleasure in it and if it were commanded would sin in omitting it this is no mortification It will not avail you to abhorre Idols so long as you commit sacriledge that can endure John Baptist till he come to touch the apple of your eye this is but to pair the nayles or clip the hair of this old man not to mortifie the body with his deeds A Penknife may cut a mans throat one leake sink a ship one sparkle burn an house one sin slay the soul I must tell those that would be accounted professours that this word doth not sufficiently expresse the condition of a good Christian they must be practisers It is not enough to say The Temple of the Lord the rich man was a son of Abraham yet in hell to hear a multitude and variety of Sermons the devil heares more Though they could hear men of Seraphical spirits the Capernaites heard Christ and notwithstanding this they were thrown down to hell You must mortify I cannot but with indignation complain to see at least the outward form of Godlinesse changed from what it was in the primitive times and I am perswaded should one of our forefathers rise from the dead he would as much wonder at the alteration of the fashion in Religion as apparel The devotion of the Church of old was to joyn in publique prayer this is accounted but Idolatrous Superstition by many and cold devotion by the most Of old it was Religion to keep the body under by fasting and discipline this practice is not known now of many practised by few they will lose their birth-rights rather then pottage either they are troubled with wind or some infirmity or other they cannot fast The truth is they are like Dionysius an epicure who when he lay at a siege and was forced to keep a diet fell sick because he might not surfeit Of old charity and good workes were in fashion but now he is almost accounted a Popeling that will preach for charity and God help us an enemy to the State that exhorteth to peace I condemn not all but the religion of too many consists onely in hearing such men and the height of their practice to abstain from some sinnes which are cryed down I honour the publique preaching of Gods Word in season and out of season and he that opposeth it is an enemy to Christ and his king dome but if he that preacheth unto others may be a reprobate unlesse he do beat down his body and mortifie his sinne then he that heareth others much more I must tell our curious Correctors of things indifferent that it is not the eager censuring and condemning they know not what nor their envying against Bishops and Ceremonies and in the mean time to harbour pride and passion and uncharitablenesse the matter is not what thou canst say or censure in other men but what thou hast mortified of thine own Nor will the keeping of outward orders serve the turn at the best if they go no further they are no better then Scribes and Pharisees that tithe Mint and Cummin and Anise and leave the weighty matters of the Law undone I must tell our Solifidans that boast of strange speculations of faith without sanctity For ought I know there are a great many Orthodox men in Hell and while they live in lying pride and profanenesse their faith without works will not save them I must tell our refined wits and great Clerks It will not avail though they know the abstrusest mysteries that are yea all things knowable as some say of Berengarius Knowledge without charity profits nothing there is neither true piety nor charity so long as men live after the flesh while they continue desolate I never knew such a way to heaven as from bed to board from hoard to play c. I must tell our Popish and Pelagian Doctors advancers of free-will that they cannot mortifie themselves by any power of the flesh for corrupt nature agreeeth well enough with it self but walk in the Spirit Gal. 5.6 not by any Moral or gentle perswasion or by any violent restraint They that deny grace or call grace by the name of nature or say that it is profitable not necessary or necessary for our entrance not our continuance in the wayes of God Here we see that as by preventing grace we are made Saints so by subsequent and cooperating grace we are enabled to work like Saints and it 's the Spirit that doth inchoate continue consummate all good in us whence our Saviour saith Without me ye can do nothing upon which words St. Austin glosseth thus Non dicit Sine me parum potestis facere nec dicit Ardui aliquid Sine me non potestis facere vel Difficulter sine me potestis facere sed Nihil sine me potestis Nec dicit Sine me non potestis perficere sed Nihil potestis facere sine me He doth not say we can do but little or no great matter or very difficultly without Christ He doth not say we can perfect nothing without him but simply do nothing without him I must tell our Famelistical dreamers that we must mortifie by the Spirit they must not think to have these showres of grace and glory fall into their laps while they sit still with a soulded hand For the getting of the Spirit we must attend on God in his Ordinances Though the Miller cannot make a wind