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
A73518	The recoverie of paradise. A sermon, on the incarnation and birth of our Sauior Christ. By Michael Birkhed	Birkenhead, Michael.	1602 (1602)	STC 3088.5; ESTC S125282	28,795	68

which the spirit of wisedome so curiously hath expressed Sub sordido palliolo lateat sapientia Vnder a patched coate may lurke wisedome and vnder a plaine stile may mystically be contained most learned institutions so that not onely the deep Ocean sea is to bee sounded but also the shallow foords of Meander are diligently to be considered Neither do I thinke it haphazard that Christ was borne in a stable for such is the place that the Euangelists affirme that he was born in but that it was appointed by God for speciall reasons long before who doth nothing rashly but hath a reason of all his actions Ye heard before how honorable was the condition of Adam in his Innocencie being like vnto God and created in his Image But the Psalmist witnesseth man being in honor and wanting vnderstanding he was compared vnto the Beasts that perish and in natural affections became indeed a very beast and for his beastly similitude and resemblāce stood tied as it were at the manger to receiue the fodder of beasts A strange alteration beloued that he that was the possessor of Paradise the lord of the whole earth the houshold seruāt of the god of saboth the brother of the blessed and celestiall spirits and the perfect Image of the holy Trinity should so degenerate from his kinde as to become so lowe and base as a Beast But marke heere and consider the proceedings of god for whereas man being become a beast had left the Heauenly bread of Life delighting more in the fodder of Beastes Behold now that bread of Life is turned into Flesh nay into grasse which is the food of Beasts for all flesh is grasse and lieth in a racke or manger to be eaten and chewed of vs beasts Therfore let the Oxe now know his own and the Asse his masters crib Let them drawe neere to him in the stable whom they fled from in the garden Let them honor him in the manger whom they contemned in his maiesty and let them feede on him beeing grasse whom they loathed when he was bread yea let them with an eager and liuely faith ruminate and chew vpon him that they may be nourished and grow vp by him He must be receiued by Hearing chewed by Vnderstanding and disiested by beleeuing or as an other saith The eating of his flesh is a certaine hunger and desire to be incorporated into him And indeed as our sauiour sayth He that eateth the flesh of the sonne of man c. shall liue for euer A Sauiour But wherefore did Christ so debase himselfe Euen that he might be a Sauior vnto vs that he might drawe vs vnto him with the ropes of man and with the cords of his loue as Ose speaketh And therfore he leaueth no meanes vntried to bring vs vnto him no not though they be neuer so base as to be borne in a Stable There is none of vs that liue in this region of death in the infirmities of the flesh and amidst the Temptations that are commonly offered but hath need of Counsell of Help and of comfort for we are Faciles ad seducendum debiles ad operandum fragiles ad resistendum if we would discerne betwixt good and euill we are easily deceiued If we trie to do good we are quickly tyred And if we are tempted we are sudenly subdued Therfore to enlighten our blindnes to help our weaknes and to defend our frailnesse Christ was borne vnto vs. Therefore Feare not For if he be in vs who shall deceiue vs If hee bee with vs what can we not do in him that strengthneth vs If he stand for vs what need we care who be against vs seeing he is the faithful Counseller which can neither deceiue nor be deceiued seeing he is the Almightie God which is neuer wearied seeing he is the strong man that bindeth Sathan breaketh the Serpents Head and is neuer vanquished Wherefore Feare not O Adam neither flie any longer Runne not in to the bushes from the sight of thy Maker for behold hee hath sent thee this day a Sauiour Once thou wast persuaded by the serpēt to sin against God and being taken in the fact thou hadst reason to feare Yea perhaps he brandished his fiery sword against thee but now it is not so He commeth not with weapons to punish but with mercy to preserue If thou saist thou heardst his voice and therefore fledst why he is an Infant and without any voyce and if he haue a voyce it is a voyce more to be pitied then feared Yea in this thou shalt know that he is come to saue thee and not destroy thee in that he fighteth for thee against such as rose against thee Thou hadst but two enemies Sinne and Death the death of the body and the death of the soule hee commeth to destroy either and to saue thee from both therefore feare not he destroyed sinne in his owne person when hee tooke mans flesh vpon him without any pollution For great was the violence that was offered vnto sinne when humane nature which was alwayes before as it were in a leprosie was found in Christ as white as snowe therefore I hope yea I am assured that he can plucke out the beame in mine eye which hath neuer a moate in his owne that he may satisfie for my sinne which was neuer defiled himselfe with any I reade of two that were called Iesus that is Sauiour who as they went before this that we speake of so I thinke they were tipes and prefigurations of him One of which brought the people out of Babilon the other brought them into Canaan both defended them from their enemies but neither saued them from their sinnes But this deliuereth vs from our sinnes bringeth vs out of bondage and placeth vs as kings in the land of the liuing Sinne had made a separation of the bodie from the soule and the soule from the bodie of both from God but Iesus hath brought them all together again yea in a far neerer coniunction then euer before For now they that were at mutual variance are now reconciled frends Yea and so reconciled that as in the blessed Deity there is a trinitie in persons but an vnitie in substance Euen so in this happy reconciliation there is a Trinitie in substance but an Vnitie in the persons And as there the Triplicitie of persons doth not breake the vnity nor the simplicitie of the vnitie doth not diminish the trinitie So heere in like manner the persons doth not confound the substances nor the substances doe hinder the vnitie of the person for the word the Soule and flesh are become one person and these three are one and this one thing is three not by confusion of the substances but by the vnitie of the person O wonderfull and superexcellent vnion who euer heard that things so diuerse should so meete together as to be one person yea soone person that whatsoeuer God may be sayde to haue done in the body the

body may be sayd to haue done it And whatsoeuer the body suffereth God may be sayd to haue suffred by reason of this coniunction The Angels surely were astonied heere at seeing him beneath themselues whom they did alwayes adore and worship aboue themselues The Cherubins which God commaunded to be placed at the two ends of the Arke of the couenant with their face being turned one towardes another and both looking on the mercyseate do signifie as much vnto vs as that they admyred and wondered to see a woorke of so great pietie viz. To see God made the propitiatory sacrifice of the worlde and to debase himselfe so low as to become a man But behold the prophecie as I may terme it of Adam fulfilled Man quoth he shall leaue father and mother and cleaue vnto his wife and they two shall be one fleshe Christ Iesus leaueth his Father and the Angelles in Heauen for to associate himselfe vnto his spouse in earth and as you haue heard she is bone of his bone and flesh of his flesh for they are no more two but one person And this beloued is tydings of great ioy for now according to the lawes of wedlocke we may assure our selues to haue all thinges in common with him so that he shall take vpon him our sins and transgressions as his owne and we again shall be partakers of his puritie and holinesse as our owne That our debts shall be required at his hands and we be saued harmles discharged of them which is all one with that which is sayd here that a Sauiour is born vnto vs. But this by the way wee must not now forget that it is our partes and duties to forget likewise our owne people and fathers house to abandon all strange loues and to admit none into the fellowship of that spirituall bedde but to cleaue onely vnto him to honor and obey him to reuerence and loue him to keepe our chastities vnspotted our soules and bodies pure and vndefiled for him And as our nature is one with his who so is heauenly and diuine so to liue an heauenly diuine life neither louing any thing that he lotheth or lothing any thing that he loueth but that his will be our will and his precepts our continuall practises As he hath ouercome Sinne in his owne person in being conceiued and liuing without Sinne so hath he deliuered vs also from the guilt therof by suffering the punishment for vs and imputing his Righteousnes vnto vs also in that he ouercame Sin it appeareth plainely that he hath vanquished death For death is but the stipend and wages of Sinne and as it were the effect and fruite of Sinne. For if man had auoyded the first he should surely haue escaped the latter for it was not the corruption of our bodies that made our soules sinfull but the Sinne of our Soules that made our bodies corruptible And therfore if the fountaine be drie the brookes must needs be drie If the cause be taken away the effects must of necessity follow as if the Sunne be darke the Moone and the Starres can giue no light death a great while amazed al mankind I speake of the eternall and neuer-dying death of which Gregory speaking faith Mors erit immortalis defectus indeficiens finis infinitus vnto which belongeth the worm that neuer dieth when a man shall be alwayes dying and neuer dead euerlastingly hauing an end and yet no end stil decaying and neuer decayed Because his end euer beginneth his death euer liueth and his decay neuer ceaseth From which by the Law there was no Redemption which would haue brought into eternall subiection all creatures whatsoeuer if this Sauiour and deliuerer had not bin born vnto vs so that euery soule like the mothers in Rama● might haue iustly sighed forth those dolefull dirges of weeping mourning and lamentation and with Iob haue cursed the dayes of their Natiuity by reason of the torments and tortures of the dead But as the Asse called Cumanus asmus getting vp and downe in a Lions skin did for a while terrifie his maister but afterward being descried did do him no good seruice So death which sometimes made afraid the wisemen of the world by his skin or sting of Eternity Nowe since our Sauiour hath bereaued him thereof seemeth contemptible euen vnto Children so that they dare boldly goe vnto it for they know it shall benifite them very much for if they be oppressed with any miseries or calamities in this life when they shall come to death they shall be discharged and death as an Asse shall beare their burdens for them yea they know that death vnto them shall bee no death but an entrance into euerlasting life and therefore they feare not God is the life of the soule as the Soule is of the bodie by sinning voluntarily the Soule lost God hir life therefore she can not now at hir pleasure giue life She would not be gouerned of God therefore now she can not gouerne the body Hauing not obeyed hir superiour why should she command hir inferiour God found his creature rebellious against him The Soule was found a transgressor of Gods law now therefore she findeth a law in hir members repugning the law of hir mind Sinne separated betwixt God and hir therefore death doth seperate betwixt hir and the body The Soule could not be diuided from God but by sin neither can the body from the Soule but by death what iniury therfore suffred she if she suffered that of hir subiect which she committed hir self against hir prince Nothing surely was more agreeable vnto Iustice then that death should be rewarded with death spirituall with corporall and voluntary with necessary Whenas man therfore had deserued according to either nature to suffer this double death the one spirituall and voluntary the other corporall and necessary from either of them the man-god Christ Iesus most mightily hath deliuered vs by his owne corporall and voluntary death and in that one of his hath satisfied for both of ours If he had not died corporally he had not paid our debt and if he had not died voluntarily his death had not bin meritorious But now if as it is said the merit of death is sinne and the woges of sinne is death Christ remitting and forgiuing our sinne and dying for sinners the merit is abolished the debt is discharged But how shall we knowe that Christ can forgiue vs our sinnes euen by this in that he is God But how shall wee knowe that hee is God his miracles doe prooue it for he doth the works which no no man else can doe yea God himselfe from heauen hath confirmed the same Therefore if Christ be for vs who is against vs If Iesus iustifie vs who shall condemne vs It is he and no other to whom we confesse our sins saying Against thee onely haue I sinned c. Who could better nay who could at all forgiue vs that which was committed against