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	separation_n	3,748	5	10.7337	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66441	Philanthrōpia, or, The transcendency of Christs love towards the children of men Laid down by the apostle St. Paul, in Ephes. 3. 19. A treatise formerly preached, but now enlarged and published for common benefit. By Peter Williams, preacher of the Gospel.	Williams, Peter, preacher of the Gospel.	1665 (1665)	Wing W2750A; ESTC R220006	194,887	304

with sin And for Service reckon thus with your selves If the Lord Jesus hath thus loved me to suffer such indignities and hardships for me and bestow so many so great so wonderful blessings upon me surely I owe the greatest love duty and obedience to him y Sanè etiamsi millies pro ejus gloriâ possem sanguinem fundere mille annis maximos labores subire ne millessimā partem vel unius beneficii possem compensare c. Less de Sum. bono lib 4. c. 4. p. 577. Surely were I able a thousand times to shed my blood for his glory and to undergo the hardest labours a thousand years I were never able to make a compensation for the thousand part of one of his benefits because all his benefits are of infinite worth and were we able to give it would require infinite love and service at our hands But because we cannot do that I firmly resolve to do that which I easily may through his assistance and wherewith the Divine goodness is well pleased namely with all care to keep all his Commandments so that I will rather die than wilfully break any of them yea I will devote my whole life to his service that all my thoughts words and actions may be directed to his glory Thus reason your selves into the obedience and service of Jesus Christ by the consideration of his great love towards you in being humbled and becoming obedient to the death of the Cross for you 2. Draw forth by faith the Power of Christs love in dying for you and rising again for the bringing you into conformity thereunto By faith believe that there is such a power and apprehend and apply it to your selves till you find That you are planted toge her with Christ in the likeness of his death and resurrection Rom. 6 5. So that what was done in him naturally and properly be done in you by way of Analogy and Proportion as z Quod in Christo sactum est per naturam id in nobis fieri intelligit per analogiam proportionem Chrys in loc Chrysostome expounds these words That as he died a true naturall death for sin by a real separation of his soul from his body so you may dy a true spiritual death to sin by a real separation of your souls from the body of sin not from this or that member but from the whole body and every member For a Non mundatur nisi qui omnibus peccatis renunciavit Quis enim mundum dixerit hominem qui vel in unâ tantùm cloacâ volatetur Paris de virtut cap. 22. as none will account that man clean who is found wallowing but in one filthy sink so neither is that Christian clean who hath not renounced all his sins As his was though violent and painful yet voluntary death he gave himself for ●our sins Gal. 1.4 and laid down his life freely John 10.17 18. So though in the mortification of your lusts you offer violence to them and suffer pain in your selves many an agony and soul conflict yet your dying to sin must be voluntary and the sacrificing of your lusts a freewill offering to the Lord. That as his Resurrection was to a new life so you may be raised up from the death of sin to walk i● newness of life Rom 6.4 having a new principle the Spirit and not the flesh a new rule the word and not the world a new end not your selves but God the praise and glory of God Phil. 1.11 For so Jesus Christ in that he liveth he liveth unto God Rom. 6.10 b In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza renders in gloriam thinking that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Apostle intends by this clause to set forth the final cause of Christs resurrection which is the glory of the Father vide Bez. in loc To the glory of God the Father v. 4. As he being raised from the dead died no more death hath no more dominion over him v. 9. So you being raised from sin may no more be turned to folly sin may have no more dominion over you Thus conform your selves to Christ in his death and resurrection which because you cannot do of your selves by your own power exercise faith on the operation of God in raising of Christ from the dead till you come to know experimentally the power of his resurrection feeling the same power put forth in your selves for the raising you up to newnesse of life and making you conformable to his death So much for that second Direction concerning your knowledge of the love of Christ that it be effectuall There is yet one more which is this CHAP. XI Direct 3. That it be a progressive knowledge 3. LOok that your knowledge of the love of Christ be Cognitio progressiva a progressive knowledge and that in two respects Sect. 1. 1. IN respect of your selves In respect of our selvs Be not content that you have a true knowledge of Jesus Christ and his love nor take up your rest in any measure of that knowledge to which you have already attained but labour to abound and increase more and more Do you know the love of Christ with an affectionate and effectuall knowledge as you have been directed yet stay not here but go on to know him and it more affectionatly so as to love him more abundantly to desire him more ardently to delight in him more contentedly to trust in him more firmly and to fear offending him more solicitously go on to know him more effectually so as to apprehend his love more confidently and apply it to your selves more assuredly to admire it more humbly to be more cordially and fruitfully thankfull for it to be further removed from sin even the least appearance of it and more devoted to his service standing compleat and perfect in all the will of your God To this purpose consider 1. That it is the property of every true Christian thus to grow and encrease more and more The path of the just is as the shining light that shineth more and more till it be perfect day Prov. 4.18 The righteous shall hold on his way and he that hath clean hands shall wax stronger and stronger Job 17.9 You cannot evidence that you know Christ at all in truth unlesse you grow in the knowledge of him for Then shall we know if we follow on to know the Lord Hos 6.3 Thus the Apostle Paul sayes of himself Phil. 3 12 13 14. Not as though I had attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Jesus Brethren I I count not my self to have apprehended but this one thing I do forgetting those things that are behinde and reaching forth to those things which are before I presse toward the mark for the prize of the high calling of God

nimam nempè Spiritū ejus Sanctum Rolloc in loc He doth not say One people but One man to signifie the strictness of the Vnion not of Citizens of the same City so much as of Members of the same Body having one Head to wit Christ and as it were one Soul to wit his Holy Spirit And then you may further note 2. The way of accomplishing this Vnion n Non ait ut conjungeret quales erant sed ut conderet hoc est crearet denuò regeneraret utrumque populum inter se conjungendum Rolloc ibidem which was not by moulding them up together in the same condition wherein he then found them but by changing creating anew and regenerating of them first and then uniting them and therefore it is not said to make one man but one New man so making peace Christ begins this Reconciliation at Renovation 2. Privative And that is by taking away the occasion and cause of the diff rence Who hath broken down the middle wall of partition between us having abolished the enmity even the Law of Commandments contained in Ordinances verse the fourteenth and fifteenth This Law of Commandments were those Rites and Ceremonies unto which the Jews were bound by the Lord under the Old Testament o Ceremonias has Inimicitas vocat quia praeter caeteros hic erat unus finis usus Caeremoniarum quòd per has Deus discrevit suum populum ab omnibus aliis gentibus Rollo in loc These were a wall of partition betwixt the Jews and the Gentiles whereby they were separated and distinguished one from another And they were the Enmity that is the ground of the Enmity that was betwixt them for which they were set one against another p Grot. in loc the Jew despising the Gentile and the Gentile hating the Jew upon the account of them These Jesus Christ abolished and took away thereby to unite the differing parties and make peace betwixt them By way of Proportion hereunto the Parts of the Peace betwixt God and us likewise two 1. One Positive Reconciliation That he might reconcile both unto God in one Body verse the sixteenth that is that he might make up the breach distance and estrangement which sin had made and bring us into that state of amity and friendship which we once enjoyed for that is the notion of Reconciliation as is observed q Reconciliare nihil aliud est quàm ami●●tiā offensione aliquâ gravi dicemptam resarcire sic iniin●cos in pristinam concordiam reducere Dav. in Col p. 101. by a learned man Where the phrase of reconciling us in one body is observable intimating sayes r Goodwin Ubi suprà pag. 2. 3. one That Christ in reconciling us to God himself carried it so and did it under such a consideration and respect as necessarily drew on and involved our reconciliation one with another 2. The other is Privative and that is Slaying the Enmity removing that which was the cause and occasion of the breach and difference betwixt God and us which was only sin which our Saviour took upon himself and thereby took away Now the Means of accomplishing both these is one and the same though diversly expressed In his flesh verse the fifteenth by the Crosse verse the sixteenth by his blood verse the thirteenth which comes all to one for this peace both with God and one another was wrought by the blood which he shed and the death which he suffered on the Crosse By all which you see that Christs eye in his suffering was upon the reconciling of man to man as well as of man to God Now that I may bring this home to my present purpose is there any thing that can be desired more effectual to unite the hearts of Christians together in love than the consideration of the Price which our Lord Jesus laid down for the purchase of it How can you Christians expect the fruit of Christs death in Reconciliation to God if you mind not the other fruit of Reconciliation to his people How unworthy a thing were it for you to uphold that enmity one against another which Christ came to put away and to put away that peace and love which he came to purchase Did it cost him so much even his Blood his Life to suppresse the one and advance the other and would it not be a shame for Christians by their indulged enmities and animosities against one another to make as much as in them lyes the Crosse of Christ of none effect and his blood to be shed in vain Consider this and that Jesus Christ may not loose this fruit of his great cost for your good see that yove love one another I have yet one consideration more to propound to you which should be of no small weight with such as professe themselves Christians and it is this Sect. 5. The fourth Motive from his Instituting his Supper 4. COnsider That one main end of his instituting the great Ordinance of the Supper was for the upholding and confirming of mutual Love among Christians ſ Rey● Medit on the Sacr. cap. 14. p. 103 c. This Sacrament is as it were the sinew of the Church whereby the faithfull being all animated by the same Spirit that makes them one with Christ are knit together in a bond of peace t Goodwins Peace-maker p. 41. As it was appointed to be a seal of the Covenant of Grace between God and us ratified thereby so also to be a Communion the highest outward pledge and ratification and testimony of love and amity among the members of Christ themselves That it is so is clear enough 1. From that of the Apostle 1 Cor. 10.17 For we being many are one bread and one body for we are all partakers of that one bread The very Elements signifieVnion One bread and One cup import one Body Though naturally their parts were separated in severall grains and grapes yet are they by the art of man moulded together and made up into one artificial body consisting of divers homogenious parts so Christians naturally as disjoynted in their affections as their beings are by the powerfull operation of Christs Spirit united into one spiritual body a Symbole and confirmation whereof they have in this Sacrament for by partaking of this one bread they are evidenced to be One Bread as the Sign and One Body as the thing signified And therefore the same Apostle tells them in the 11. Chapter verse 18 20. that because of their divisions and dissentions though they did come together it was not to eat the Lords Supper their very divisions crossing the end of its institution 2. This appears likewise from the very act of eating and drinking as at a Common Feast u Patricks Mensa Mystica Sect. 1. cap. 6. p. 122 123. c. It is generally known that among all Nations Jews and Gentiles their feasting together hath been for a sign of unity conjunction

our Redemption is that being delivered out of the hands of our enemies we might serve without fear Answ In answer hereunto and for the right understanding of this place we must distinguish Fear m Bishop Downhams Covenant of Grace Quarto mihi p. 70 c. See likewise Hierons Abridgment of the Gospel p. 130. Rivet in Psalm 2. p. 27. Scharp Symphon p. 139. 1. In respect of the Object There is the fear of God and the fear of our enemies God hath delivered us out of the hands of our enemies that we should serve him without fear not of himself but of those enemies from whom he hath redeemed us for as God hath redeemed us from the service of our enemies that we might serve him so he hath freed us from the fear of them that we might fear him only Isaiah 43.1 Fear not viz. thine enemies for I have redeemed thee And this serving without fear of our enemies may be taken either Metonymically without cause of fear and then without fear is as much as without danger as n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absque periculo Theoph in loc Theophylact takes it which belongs to all true believers though but Incipients whose salvation is sure though they are not alwayes sure of it Or else properly without fear it self and then without fear is as much as with confidence and assurance as o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez. in loc Beza takes it making it parallel with Ephes 3.12 But suppose that fear be meant here in reference to God then 2. Fear is to be distinguished in respect of the Subject the persons fearing and so it is either Servile and Slavish the fear of Bond-slaves which are under the Law or Filial and Son like the fear of Sons who are not under the Law but under Grace The former is properly called Metus whose effect is Metuere ab aliquo to be afraid of the object that is feared The other is Timor whose effect is to fear and reverence the object feared The former is a fearful expectation of some evil from the party feared The other an awfull reverence of the party feared not to offend him by doing evil So that the formal object of the former is Malum poenae in regard whereof they are afraid of God of the other Malum culpae in regard whereof they fear to offend God and displease him The former is rather Metus poena than Timor Dei for if there were no punishment they that have but this fear would not fear to offend God Oderunt peccare mali formidine poenae The other out of love of God and of goodnesse though there were no punishment to be feared feareth to offend Oderunt peccare boni virtutis amore The former ariseth from a Spirit of Bondage Romans 8.15 called a Spirit of Fear 2 Timothy 1.7 and is a fruit and effect of the Law forcing and compelling those who are under it to yield some outward obedience for fear of punishment The other ariseth from a Spirit of Adoption Rom. 8. and is a fruit of the Gospel and of Faith when a man being perswaded of Gods mercy and goodness toward● him in Christ feareth to offend so graci●us a God and merciful a Father according to that in Psalm 130.4 The former where it is alone is a Sinfull the latter a Godly fear Heb. 12.28 That a Helish this a Holy ●ear p Aliud est timere Deum aliud timere poenam aliud est timere patrem aliud timere judicem filius timet patr●m simul tame● etiam ●um diligit ●●r timet j●d●cem simul autem et●am eum odit hic igitur servilis timor dicitur ille autem silialis Ferus in 1 Joan. 4.18 That is a fear of God as a Judge This is a fear of him as a Father That fears him as a Thief doth the Judge Né puniat least he should punish him This as a Son doth his Father Né deserat least he should forsake him That is accompanied with the hatred of Malefactors Qui quem metuunt oderunt This is accompanied with the love of Children who reverence yet love their Parents That hath Torment 1 John 4.18 This is a Treasure Isaiah 33.6 That driveth from God This makes a man cleave faster to him That may restrain the outward acts of sin but This represseth the inward affections to it Now questionlesse it is not to be understood that the Redeemed of the Lord shall serve him without this filial fear for in reference thereunto we are required to serve the Lord with fear Psalm 2.11 nor can we serve him acceptably without it Heb. 12.28 This is one of the chiefest things which God requires of man Eccles 12.13 It is the very chief point of Wisdom Psalm 111.10 So that when it is said in this place that the Redeemed of the Lord must serve him without fear it must needs be meant of that fear only which is slavish and of the reign and predominacy of it as it is in the unregenerate witho●t any filial fear not of the remainders of it as it is mingled with filial fear in Gods own Children in this life For such as is our Redemption I speak of it passively as it is in us such is our freedom from servile fear viz. inchoated or begun in this life and increasing by degrees but not compleat or perfect till the life to come which is called the day of our full Redemption Ephes 4.30 and being not compleat he●e we are not wholly freed by it from this servile fear The very best whiles they carry about them the body of sin as they do whiles they carry about them this body of flesh whiles they have the reliques of corruption remaining in them are not wholly free from this fear of punishment there is a mixture of it with ther filial fear in their present state of imperfection and it hath an influence to the keeping of them from sin and quickning of them to duty q Hildersh on Psalm 51. p 357 358. Destruction from the Lord was a terror to Job and kept him from opression Job 31.21 23. and Paul was conscionable in his Ministry from the Terrors of the Lord 2 Cor. 5.11 But this fear doth not wholly prevaile with the people of God it hath not the sole influence to keep them from sin and engage them to duty there is faith and love mixt with their fear Paul was constrained by love as well as awed by fear 2 Cor. 5.14 As their love to God is not a fellow-like familiarity as is among equals but is out of apprehension of his greatness holiness and justice tempered with fear and an awful dread of him so neither is that fear of God which is in them a meer servile fear like that of the slave that hath nothing to move him to duty but the fear of the whip but is out of an apprehension and assurance of his