Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	apostle_n	law_n	transgression_n	5,619	5	10.4785	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04190	Nazareth and Bethlehem, or, Israels portion in the sonne of Iesse. And, mankinds comfort from the weaker sexe Tvvo sermons preached in St Maryes Church in Oxford. By Thomas Iackson, Bachelour of Divinitie, and fellow of Corpus Christi College in Oxford.	Jackson, Thomas, 1579-1640.	1617 (1617)	STC 14314; ESTC S107487	41,136	80

and soveraigne was to be repealed and cancelled at the fulnesse of time i at the time appointed by God for the full age of the Church Where it wil be no digression by the way to obserue that the period of other heires non age was not alwaies precisely determined by humane Laws but might be longer or shorter according to the appointment of the Doner Lastly as secular heires by not entring vpon their inheritance at the time appointed doe much preiudice their title and deserue as wee say to bee beg'd for fooles so the Church and people of God by not abandoning the yoke of the Law at the time appointed by God for their full age did thereby make themselues vncapable of the blessing bestowed on thē in the Gospell 5 This is the point most pressed by our Apostle in this and the Chapter following Stand fast therefore in the libertie wherewith Christ hath made you free and be not intangled againe by the yoke of bondage behold I Paul say vnto you that if yee be circumcised Christ shall profit you nothing for I testifie againe to every man that is circumcised that hee is a debter to doe the whole Law Christ is become of no effect vnto you whosoeuer of you are iustified by the Law yee are fallen from grace Now that which determined the Churches non age and did ipso facto extinguish the soueraigne authoritie of the Law was the sending forth of the sonne of God who was heire of all things But when the fulnesse of time was come God sent forth his sonne made of a woman made vnder the Law to redeeme them that were vnder the Law that we might receaue the adoption of sonnes Or according to the dialect of our english Law that the inheritance of sonnes might be cōveied or made over vnto vs for so much the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may import and it was to bee convaied vnto vs not by right of birth all of vs being children of wrath but by adoption Now adoption is the ingraffing of a forrainer into a better stocke or familie The only stocke whereinto we which were not sonnes but servants could bee ingraffed was the true and naturall sonne of God He alone could set Gentiles free from the bondage of sinne Iews from the curse of the Law which was added because of transgression The summe then of our Apostles doctrine in this place is the same with our Saviours Verily verily I say vnto you that boast of Abrahams seed never were in subiection to any to you I say that whoeuer committeth sinne is the servant of sinne and the seruant abideth not in the house foreuer but the sonne abideth euer If the sonne therefore make you free yee shall be free indeed 6 Referring the act of redemption and this glorious prerogatiue of being the sonnes of God vnto some better occasion giue me leaue first to vnfold what the sonne of God hath done for his part that he might be a perfect and vnpartiall redeemer secondly what is on our parts required that we might be capable of his redemption In the former I shall endeavour to stirre vp admiration at the wisdome and loue of God the vse whereof shall be to kindle loue and thankfulnesse in our selues and to incite our alacritie in performing such duties as are required at our hands The summe of that which the sonne of God hath vndertaken for vs is by our Apostle gathered to these three heads 1 He was sent forth into the world 2 He was made of a woman 3 He was made vnder the Law Of these in their order and of their severall necessities conveniences To bee a sonne necessarily presupposeth a begetting If then we be the sonnes of God we must be begotten by him and of vs that are his childrē by adoption saith St Iames He begate vs with the word of truth that we should be the first fruits of his creatures This word of truth by which wee must be begotten must first be conceaued by vs and yet is it the principall of those good perfect gifts al every one of which as the Iame Apostle speaks are from aboue and descend to vs from the father of light But who shal ascend vp into heaven to fetch them thence No man saith our Saviour ascendeth vp to heauen but he that descended from heauen the sonne of man which is in heauen When he discoursed of heauenly mysteries He spake what hee knewe and testified what he had seene others spake but by gesse or heare-say as they had beene taught No man saith St Iohn hath seene God at any time but the only begotten sonne which was in the bosome of the father he hath declared him Being in the bosome of the Father from everlasting hee could not but knowe him and his will concerning man from everlasting But so long as hee remained in the bosome of God not manifested to the world wee could no more approach the place of his dwelling then we could the dwelling of his father we were as vncapable of his instructions as of his fathers 7 Requisite therefore it was hee should bee sent forth that hee might bee our teacher such a mature authenticke teacher as sauing truth able to beget sonnes vnto God should issue as naturally frō his mouth as ripe seed apt for propagation doth from fruitfull trees From this his efficacie in teaching did the people admire God speaking in him for hee taught not as the Scribes and Pharisees but as one that had authoritie being indeed the author of that doctrine which he taught one from whose fulnesse all former teachers had receaued their measure of knowledge Moses himselfe that gaue the Law much more the Scribes and Pharisees the expounders of it were but as ordinarie schoolemasters their best auditors but as schoole-boyes or grammar-schollers labouring all their life times to learne the first rudiments or elements of sauing knowledge But after the DIVINE WORD had spoken to the world by the mouth of man Great was the number of Preachers Hee gaue some Apostles and some Prophets and some Evangelists and some Pastours and Teachers Of such mysteries as no secular Artists nor children of Prophets could ever attain vnto nor did they which taught the world these mysteries learne them by rule or method 8 But you will say all this might haue beene done although hee had beene sent in the forme of an Angel wherin he appeared vnto the Fathers Hee that taught Moses without the substance of man could haue taught the Apostles and Evangelists the whole doctrine of the Gospell although he had not beene borne of a woman he that overthrew Pharaoh and all his host in the red sea put the Cananites other enemies of Is●aël to flight by his sole invisible presence could not hee haue vanquished sinne and Sathan without the assumption of our nature doth the flesh adde strength vnto the spirit The question is not what

speaking of many but through her child-birth as meaning one which is Christ the Sonne of God made of a woman without man 13 It is vsuall with the Hebrewes to put the abstract for the concrete substantiues for adiectiues Cause our captiuitie to returne like the Rivers in the South that is bring home our captiues with speed so Salvation is often put for Saviour Glory for glorious Iustice for iust c. Now by the same priviledge which admitteth captivity for captiues or sanctificatio domini for domino sanctificatus must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 child-birth go in this place for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shee shall be saued by her child Briefly the womans child-birth is as much as the womans child the womans child is somewhat more than the womans seed For that the womans seed which was to crush the serpents head should become a child and be brought forth by his mother not conceiued only is no paradox of our invention It was the meaning of Gods promise when first he made it that this seed should be such a child so conceived and brought forth as might truely call a woman his mother but no man on earth his father 14 To giue you a more distinct view of Gods wisdome in contriuing the meanes of our salvation The first woman by yeelding her consent to the wicked spirit eares of the forbidden fruit in hope she and her husband should become Gods and their ofspring like young Gods knowing good and evill The issue of this adulterous compact with the serpent was that shee conceaued sinne and brought forth death before she was a mother of children And her children with their posteritie were by nature the sonnes of wrath the serpents seed and heires of his everlasting curse To cure this maladie by the contrarie God in his wisdome so ordaines that another of the weaker sexe of a temper quite contrarie to her mother Eue one as lowly as she was prowd whom the old serpent had never tempted with dreames of being a Queene much lesse of being a Goddesse on earth one whose spirit reioyced in the lowly estate of an handmaid should by yeelding consent to the blessed spirit conceaue him that was the sonne of God the tree of life in whom as many as beleeue receaue the adoption of sonnes and are co-heires with him of everlasting blisse No marvaile if the issues of their cōsents should be so cōtrary when as the principall agents with whom they contracted were such opposites the one was the SPIRIT of TRVTH the author of life and GOD of LIGHT the other the spirit of falshood the father of lies and prince of darknesse Lastly the first woman did thus adulterate her soule by contracting with Satan without advice or consent of her husband and this is that which made her estate the state of her sexe farre more desperate then Adams was For as Divines obserue the wicked Angels because they sinned wittingly and willingly without a tempter are left without all meanes of a mediatour or redeemer Now the woman in that she did partake more deeply of this their sin for being tempted by them she forthwith turn'd tempter with them was more liable to their remedilesse punishments then the man vntill the Lord in mercy found out the meanes here mentioned by our Apostle to releiue her The conclusion intended by him in that discourse is to assure woman kinde that Evahs assenting to Satan without the advise of her husband was not more available to condemne the sexe then the blessed Virgins bringing forth of her first borne whom she conceiu'd by meere reliance on Gods promise without the concurrence or furtherance of man was to redeeme it 15 This exposition of the place in Timothie is so cleere and naturall that not the meanest student here present so hee will marke the former references to the first creation but may well wonder how any professed interpreter could omit it Imagine with me that the whole tenour of this assurance devised in tearmes most exquisite for securitie and comfort of the weaker sexe were to be pervsed by any ordinarie Lawier but with halfe the diligence men vse to examine Leases or other Evidences concerning their private commodities The principall clause or demise it selfe would at first sight appeare to be contained in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It would likewise be as apparent that faith loue holinesse sobrietie and temperance did follow onely by way of condition or proviso Or to speake in our owne dialect Seeing faith loue c. are added as cōditions or qualificaons on the womans part who is the subiect or patient the meanes or meritorious cause of salvation being emphatically assigned vnder scholasticke character in the clause precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this hath alwaies seem'd to me a demōstration as evident as any can be ab effectu that the principall obiect or foundation of sauing faith the promised womans seed must needs bee comprised in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Iesus Christ saith the Apostle neither circumcision availeth any thing nor vncircumcision but faith which worketh by loue But neither loue nor faith working by loue can availe more without Christ Iesus then circumcision in Christ Iesus And bootlesse it had beene to haue added this cōditional if they continue in faith c vnlesse the foundation of faith and salvation had beene comprised in the former words She shall bee saued by her child birth Now as fidelitie chastity practises of charitie are necessarie to all but in a peculiar and remarkable sort necessarie to those whose forefathers haue beene perfidious adulterours and oppressors so albeit none can be saued without these virtues here mentioned faith charitie holinesse temperance yet are these peculiarly necessarie to the weaker sexe in respect of the first womans sinne to the severall parts or degrees whereof they are most divinely and accurately suited and ranked by our Apostle One part of her transgression perhaps the first was infidelitie or distrust to Gods threats and promises therefore it is required as a condition necessarie to all women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be constant in faith Another part of the first womans sinne besides disloialtie was breach of that sociall loue which by order of creation was due vnto her husband For as shee had beginning of being from him so she was not to haue contracted any businesse concerning her estate without him Shee should haue knowne his consent before shee had presumed to haue passed hers and because shee did not so but brake the bond of sociall loue it is required of all women that they continue in loue 16 Againe the first womā polluted her soule with spiritual adulterie by listning to Satans impious suggestions Hence it is required of the weaker sexe that they continue in holinesse chastity The claspe that must keepe all these ornaments or spirituall habits close about