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	sting_n	3,690	5	11.8999	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69156	The shippe of assured safetie wherein wee may sayle without danger towards the land of the liuing, promised to the true Israelites: conteyning in foure bokes, a discourse of Gods prouidence, a matier very agreable for this time, vvherof no commo[n]ly knovven especiall treatise hath bene published before in our mother tong. What great varietie of very necessarie and fruitfull matier is comprysed in this worke, conuenient for all sortes of men, by the table of the chapters follovving after the præface, ye may perceyue. Compyled by Edward Cradocke, doctor and reader of diuinitie in the Vniuersitie of Oxford.	Cradock, Edward.	1572 (1572)	STC 5952; ESTC S109809	192,706	546

remayning still notwithstanding the redemption of our sauiour Chryste and that euen to the regenerate Now so lōg as death is not yet throughly swallowed vp neither shal the sting of death which is sinne be vtterly remoued or putte away for the effecte continuing in his full force it is necessarily to bée presupposed that the cause wente before Not that this temporall resolution of oure soules and bodies the one from the other is precisely absolutely wroughte by oure sinne the rewarde whereof is rather a deathe that is euerlasting or that it abideth as a punishment that the godly suffer for the same but that sinne and deathe bée so ioyntly conioyned together that so long as the one of them taketh place the other by the course of Gods ordinaunce can not of necessiti● be far of Suche deare affinitie there is betwixt them and such straight cosinage and alliaunce Nowe where sinne is there also is bondage as Saincte Peter telleth vs in playne wordes And where bondage is residente there truely canne be no tarrying for fréewill Where then is become at laste the fréedome of oure renued nature The harde necessitie whereof as Saincte Augustine tearmeth it precéedeth from none other fountayne or spring than the offence and trespasse of oure father Adam Surely where so euer it be if it be any as I denye not altogither but that it is this I must nedes say of it it is maimed it is mangled it is muche defaced with the remaining relikes of oure olde man. But let it be hardly what they will for what dothe Gods Prouidence anoy it Hath it a natural possibilitie wherby we can doe the workes of nature eate drinke walke and talke and suche like Let it haue so still Yet though will also be ioyned with our power oftentimes euen in suche things we come to shorte How many lustie and strong men haue appoynted on this or that day to take such or such a viage when such occasiōs sodainly haue fallen out by the will and prouidence of God that they were faine to alter their minde and tary at home Howe many haue bene on their iourney to goe this or that way and were preuented The king of Babilon purposed to inuade the Moabites yea he purposed it not only but he now made thitherward with all his power And yet euen in the midst of his iourney God tourned him an otherway and caused him to come against Ierusalem Wherupon the Prophete Ieremie crying oute I knovve Lorde sayeth hée that mannes vvaye is not his ovvne neyther is it in man to gouerne or to directe his ovvne steps And Salomon very agréeably vnto the same sayeth in déede that mannes hearte aduiseth him of the vvay vvhither he vvill go but that God guideth his steppes notvvithstanding How many purpose to do this or that which their strengthe serueth them to doe very well and yet are letted The Prophet Balaam being sent for by Balac the king of the Moabites was minded more than once to haue curssed the people of Israell But when it came to the poynte he confesseth himselfe that he coulde not no though the king would giue him an house full of siluer and gold Why then chaunceth all this For that oure will is compelled by violence No not so For so voluntary a thing is oure will that if it be forced to any thing it is no more a will. Therefore thus Austine defineth it Voluntas est animi motus cogente nullo ad aliquid vel non amittendum vel adipiscendum That is to saye Will is a mouing of the minde without compulsion either to saue or else to get somewhat Haue we also a strengthe naturall in ciuile actions pertaining to outwarde conuersation Wel may we so haue for any foraine force Yet the very Heathen men coulde say this that if mankinde haue any vnderstanding faythe vertue or concorde they coulde be povvred vpon the earthe from no vvhere else but from aboue Whereby what else doe they declare but that nature of it selfe is noughte else but a barraine soyle vtterly vnhable to yéelde fruite if the dewe of grace comming from heauen wyth hys wholesome licoure doe not moysten it Is there say they in oure refourmed nature a certaine libertie and fréedome to doe things acceptable in Gods sight I will not stand héere to alleage the falles and frailties of Goddes children nor shewe how little they are able to satisfie from pointe to pointe the comaundementes and lawes of God nor proue that euen after their regeneration they are yet by the consent of graue fathers like the soyled cloth of a woman in hir flowers All this and more to I will let alone nay I will graunte vnto thē rather of mine own accord the by faith in Chirst Iesus our workes be accepted in very déede yea moreouer that they vs ghostly holy and pure sacrifices which must be offered and dedicated vnto god For it liketh me not nowe to dispute with them in that But this will I say and say againe what so euer possibilitie we haue either in déedes naturall or morall or in actiōs which spring from faithe and be spirituall Gods Prouidence hurteth it not at all The propertie wherof is such that it conducteth vs alwayes as it were by the hand and driueth nothing by violence againste nature Therefore aliter agunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one maner of mouing haue those things that be voide of choice an other kinde of mouing haue those things that be moued of their owne arbitrement And both of them in déede serue Gods ordinance but yet not bothe after one sorte Stickes stones can not stir to or fro but a violent hande must first moue thē Therefore in them the similitude that Chrysippus vseth in the defence of destiny may take holde to witte of a roller that is caste downe a stéepe hill which althoughe it begin not to goe downe voluntarily at the first yet afterwards the swift tumbling of it downewardes is to be ascribed saith he to the roundnesse of the proportion after the which it is framed But men and reasonable creatures haue an inwarde motion of their owne not moued by compulsion as such senselesse things be but of their frée choice deliberation Neither is it consequent as Austine setteth it out very wel that if the order of all causes be certaine to God therefore nothing should be in oure fréewill For euen our wils themselues be amongste the order of those causes which be certaine to God and comprehended by his for knowledge in as much as mennes willes be also the causes of mennes woorkes Therfore it is so farre off that our willes should be excluded in this case that contrarywise I take them to be the very instruments whereby the will of God woorkes The .iij. Chapter God is not the author of sinne ANd hitherto we are burdened but as iniurious to man This accusation

sense but thys humane creature is not then any more humane not any more I say of oure stampe Why so Damascene giueth the reason For sayth he the distinction of members dothe so appertayne vnto the nature of mans body that where there is no suche distinction there is no perfecte mans body S. Austine ad Dardanum answereth likewise Take roumes and spaces from bodies so that there be neither narrowe nor strayte place left that may conteyne them and then consequently they shall be nowhere and if they shal be nowhere they shall not be And the same S. Austine ad Enodium graunting well that the reason of diuerse changes and transmutations is vnknowen whervpon followeth the varietie of all myracles that may be seene Yet neuerthelesse sayth he are we therefore ignoraunt that there be bodies that we haue a bodie that agayn there is no body be it neuer so smal or sclender which according to the rate of his quantitie dothe not occupie the compasse of a place And in that it is holden in suche a compasse that it can not be euery where all whole but that it is lesse in a part of it than in al the whole sette togither These poyntes bicause they are well knowen we may conclude with good cause that which may be gathered of it That which Cyrillus sayth in his seconde Booke de Trinitate to proue that the diuine nature is not thronged within the circuite of any certayne place may very aptly in this case serue our turne If the godhead sayth this father Cyrill could be deuided and parted into peeces then might it be taken for a body and if it were so then should it needes be in a place and haue bygnesse and quantitie and beeing of any mickle or quantitie it could not choose but be limitted within certayne boundes Vigilius lykewise writing agaynst Eutiches the Heretique in his fourth booke sheweth vnto vs a greate cause why the body of an humain creature can not bée visible and inuisible in a place and yet not in a place shapelesse and yet haue a shape hauing the proportion of a mannes body and yet without the limmes and members of a man c. all at one moment of time and at one very instant For sayth he one and the selfe same nature can not admitte at one and the selfe same time repugnant and contrary qualities in it selfe The Scholemenne them selues teache this that God may not be sayde to do those thinges which include in them selues a contradiction that is suche repugnaunt and contrarie affirmations that the one of them of necessitie must ouerthrowe the other Wherefore I can not but maruayle so muche the more at the learned scholeman Thomas of Aquine who affirming the holy sacrament to be Chrystes very body bloud as in déede in some maner and phrase of speache it may verily and truely be reported bothe bicause it signifieth the true body and bloud of Chryste as Tertullian and Austine full well declare and for the vnspeakable grace and vertue that to the due vse of the same is annexed as Theodorite and Epiphanius playnely teache moreouer bycause this moste reuerende Sacrament is to vs a sure pledge and instrument whereby wée receyue Chrystes body and bloude in suche maner and fourm as they be offered to vs that is to saye spiritually and not carnally as to let many other passe Cyrill Austine Barnarde and B●trome tell vs I can not I say but muche maruayle at Thomas of Aquine who affirming that the consecrated breade and wyne is the true naturall and humayne body of Chryste borne of his holy mother and nowe reygning in heauen doth yet so sette it oute as he sayth it is exhibited in the Sacrament that ye would thinke it nothing lesse than suche a true naturall mannes body as he speaketh of for thus forsoothe he descrybeth it Christus totus est sub qua●ibet parte specierum panis vini non solum cum frangitur hostia sed etiā cū integra manet Nec est distātia partiū ab inuicē vt oculi ab oculo aut oculi ab aure aut capitis à pedibus sicut est in alijs corporibus organicis That is to say Chryst is whole vnder euery parte of the fourmes of the bread and wyne not onely when the hoste is broken but also when it abideth whole And there is no distaunce of one parte from an other as of the one eye from the other eye or of the eye from the eare or of the heade from the féete as there is in other bodies organicall And may I not note trowe ye the great ouersighte of them who affirming that our Lorde Iesus Chryst is of a truth ascended vp to heauen in that very same substaunce which he tooke of the vnspotted virgin that is to say that he hath lifted it quite away from the earth hath placed it aboue in his celestiall palace there to continue vntill suche time as all thinges be restored accordingly as it is set out in the Actes would yet beare vs in hande nathelesse that the same body is resident here in earth by al meanes as verily as he is in heauen And shall we not thinke their tale is scarse coherent who inueying agaynst Brentius and certayne other for saying Chrystes body is in euery place woulde yet dispearse it as it were them selues I wotte not into howe many coastes and countreys at one time Surely Saincte Austine wryting agaynst the secte of the Manicheis styeketh not playnely to saye vnto them that Secundum praesentiam spiritualem nullo modo Christ●s pati posset secundum verò praesentiam corporalem simul in sole in luna in cruce esse non posset That is to say that according to hys spirituall presence Chryste coulde not suffer but according to his bodily presence he coulde not be at once bothe in the Sunne and the Moone and vppon the Crosse Whiche if it be true as wée may beléeue hym howe muche lesse may it be sayde that he hathe the very naturall substaunce of hys humaine body in so infinite pyxes and boxes at one houre Doth that stand with the true nature of suche a body as corruption and sinne onely excepted with the properties of his body glorified is lyke oures Which onlesse we will say with Eutiches that it is consumed and swallowed vp of the Godhead muste néedes haue the same circumscription that it had before That which we wryte of Christes body whiles we speake of the true nature of a man the like might I exemplifie of all other thinges whereof if their chaunge be in their very nature and substaunce then algates we muste presuppose of congruence that they be not that any more from whence they are chaunged If God then do not indue a gnatte a worme a flée or any suche lyke thing with any suche plentyfull guyftes as he dothe a man the cause is not Gods lesse care and Prouidence that