Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	dead_a	death_n	quicken_v	3,267	5	10.4250	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

he shews how himself and others came to be constrained by the love of Christ and that is by way of Argument The love of Ch●ist saiyes he constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again As if he had said when we set our selves seriously to consider the love of Christ in the eminent greatness of it as carrying him to the Cr●sse the Grave to Death for us we find out and conclude upon the●e two things 1. The miserable condition of the objects of it for if one died for all we determine thus That then were all dead y Morte scilicet peccati per quod irae Dei aeternisque poenis facti obnoxii quid enim attinebat pro omnibus mori nisi omnes reas mortis invenisset Calixt in loc dead in sin and thereby liable to the wrath of God and eternal punishment for why should he else die for all if he had not found all in a state of death 2. The Holiness of the end of it And that he died for all that they who live c. This is our holy reasoning and reckoning that the end of his love in dying for us was that they who live who by his favour and benefit are redeemed from warth and damnation should not henceforth live unto themselves not order their lives according to their own will nor serve the lusts and desires of the flesh but unto him that died for them and rose again that is be ruled wholly by his will and dedicate themselvs to his service living for his use and glory and renouncing whatsoever is contrary to him Now this says he constraineth us These are arguments so full and forcible that we are surrounded by them no gap left open for sin and licentiousness but we are wholly bound up and constrained in service obedience to him who hath thus loved us 2. By Power As there is an Argument in the love of Christ engaging Christians to holiness and obedience so there is a vertue and power flowing from thence which doth enable believers thereunto The death and resurrection of Christ wherein his love most eminently appeared is not only the meritorious and exemplary cause of our dying to sin and living to God but also the efficient cause of it by a secret power and vertue issuing from thence to those that believe z Nam ut humanitatem Verbo unitā virtute Verbi excitavit à morte sic etiàm nos sibi unitos insitos eâdem virtute exuscitat ad novam vitam gratiae Dav. in Colos p. ●07 For as the Humanity being united to the Word was by the power of the Word raised from the dead so those who are united to him and implanted in him are by the same power raised from the death of sin to the life of grace That there is such a power is clear from Phil. 3.10 where the Apostle shews that the height of his ambition was to know Christ yet not by a notional and empty but a powerful and effectual knowledge That I may know him and the power of his resurrection that is a Brinsley Mystical Implant p. 191. a power and vertue flowing from his resurrection working the like effect in himself in raising him to the life of grace here and glory hereafter And the fellowship of his sufferings b Calv. in loc Not only that which is external and stands in the bearing of the Cross but also that which is inward and stands in the mortifying of the flesh and the crucifying ●f the old man And this by being made conformable unto his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conformis factus or Configuratus c Brinsley ubi suprà p. 132. Not conforming my self by way of imitation but being made conformable by a power out of my self the power and vertue of Ch●ists death d Nā quisquis hoc facit non idagit propriis viribus sed cum Christo sepultus est in Christo resurrexit est igitur in Christum insitus Spiritu Christi vivificatus Dav. in Col. p. 207. For whosoever conforms to Christs death and resurrection by dying to sin and rising again to newness of life doth it not by any power or ability of his own but is buried with Christ and raised in Christ and is therefore implanted into him and quickened by his Spirit Now this power and vertue is drawn forth from Christ by Faith as appears from Col. 2.12 Buried with him in Baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead In which words we have the outward Sign which doth represent a Christians communion with Christ in his death and resurrection and that is Baptism As also the inward Grace whereby a Christian comes to be really conformable to Christ in both by the death of sin and life of grace and that is Faith which is set forth both in it self as it is the Instrument whereby we become real partakers of the benefits of Christs death and resurrection which are signified in Baptism And also in its Author and Worker which is God called therefore Faith of the operation of God to distinguish it from a false faith of our own fancying and likewise in its Exercise for it pitcheth upon the power of God put forth in raising of Christ from the dead and thence derives a power for the raising of the soul from the sptritual death in sin to a spiritual life of grace that is the meaning of that clause which is added who hath raised him from the dead as the e Objectum particulare quod fides potissimùm hâc in re intuetur est Dei potentia excitans Christum ex mortuis pro salute nostrâ Dav. in loc p. 208. Reverend Davenant hath observed Now what is all this for Christians but to perswade you to labour after such a knowledge of Christ and his love as may be effectual to your Holiness and Obedience And I beseech you be not satisfied without it for 1. Without this you cross and thwart Jesus Christ in one main end and design of his love in undertaking acting and suffering for us which was not loosness and licentiousness but holiness and obedience that we might serve him as well as be saved by him and that we might be saved from sin as well as from wrath and from the filth and power of sin as well as the guilt and condemnation of it Why was he manifested in our flesh but to take away our sins and that h● might destroy the works of the Devil 1 John 3.5.8 Why was he called Jesus but that he migh● save his people from their sins as you find it f See Hopkins Treat on that Scripture Mat. 1.21 Why did he sanctifie himself by

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

ground of this undertaking was his pure and meer love it was his kind heart that killed him never was his love so plainly and fairly written as in the characters of that blood which he shed on the Cross which he that runs may read for r Si non diligeret non pateretur Bern. lib. de Pass cap. 41. p. 73. if he had not loved he would never have suffered ſ 1 Joh. 3.16 Hereby perceive we the love of God because he laid down his life for us Therefore we find his love and his suffering joyned together in Scripture t Gal. 2.20 Who loved me and gave himself for me u Eph. 5.2 As Christ hath loved us and given himself for us an offering and sacrifice to God of a sweet-smelling savour w v. 25. As Christ loved the Church and gave himself for it And this love was great exceeding great for if he had not loved much he would never have suffered so much as he did x In magnitudine passionis magnitudo consideretur charitatis Bern. ibid. Vulnera Christi sunt dolore livida amore fulgida Gerh. Homil Part 1. p. 805. the greatness of his love may be considered in the greatness of his Passion But here how easily might I lose my self in so large a Field were I not confined let it serve therefore to tell you in general That his pains were intolerable his sorrows unutterable his whole Passion unconceivable by any but himself who by enduring was fully acquainted with them His whole life from first to last was but one continued Passion but the extremity of all was in the cloze of all which doth more eminently bear that name Oh! how doleful a Tragedy was this what dreadful things did he suffer then from all hands Heaven Earth and Hell God Men and Devils all laying load on him y Totum pro corpore vulnus He endured much in his Body by spitting pricking buffeting scourging racking nailing piercing till it was all but one wound but he endured more in his Soul which indeed was the soul of his sufferings insomuch as he was z Mark 14.33 34. The words are all emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which words see Dr. Pearson on the Creed mihi p. 385. 40. Cartwright on the Creed p. 160. Leigh's Crit. Sacr. sore amazed and very heavy exceeding sorrowful even unto death and being a Luk. 22.44 in an agony his sweat was as it were great drops of blood falling down to the ground this made him cry out b Mat. 27.46 My God my God why hast thou forsaken me till at last c Joh. 19.30 he bowed his head and gave up the Ghost-Blessed Lord whither did thy love carry thee and how great was that love which carried thee thus far for us The Jews said when he shed tears over dead Lazarus Behold how he loved him Joh. 11.36 but with much more reason may we say when he shed his heart-blood over us that were dead in trespasses and sins Behold how he loved us Because of that excessive love saith d Propter nimiam charitatē quâ nos dilexit Deus nec pater filio nec sibi fil●us ipse pepercit verè nimiam quia mensuram excedit madum superat planè super-emin●ns universis Bern. Serm. in Pass p. 34. Bernard wherewith God loved us neither the Father spared the Son nor the Son himself that he might redeem a Servant truly excessive because it exceedeth all measure all bounds and plainly surpasseth all things As the e was no sorrow like to his sorrow so there was no love like to his love In the Greek Liturgy there is mention made and that justly of his unknown sufferings be sure then they were the fruit of his unknown love nothing but love could make him suffer and nothing but great love could make him suffer such grievous things as he did for our sakes e Per vulnera viscera Watsons Serm. Part 2. p. 495. Part. 1. p. 447. We may discern his bowels of love through his wounds he bled love at every vein his drops of blood were love-drops and the more blood he shed for us the more love he shewed to us and the more love he deserves from us Sect 5. 5. THat love whereby in his own due time he f Isa 55.5 Rom. 8 30. Joh. 17.6 cha 6.37 Eph. 3.17 1 Joh. 3.24 1 Cor. 1.9 Eph. 1.3 Joh. 1.16 1 Cor. 1.30 Eph. 1.5 6 7 13. Tit. 3.5 Eph. 5.25 26 27. Joh. 8.36 Rom. 5.1 Rom. 14.17 Tit. 3.7 Ps 110.3 Ezek. 16.8 2 Cor. 11.2 Rev. 1.5 6. Non lavisset nisi dilexisset quarè non priùs lavit et postea dilexit sed priùs dilexit postea lavit Rich. de S. Victore in l●c ut citatur à Gerh. in Homil. parte primâ p. 804. calls and coverts unto himself his Elect who from all eternity were given him by the Father and by vertue of Vnion with his Person through a spirit of faith gives them communion in his blessings and benefits as they are able to receive in this world giving them from his own fulness grace for grace Wisdome Righteousness Sanctification and Redemption Acceptance Ad●ption Remission Obsignation Regeneration Sanctification Liberty Peace Joy in the Holy Ghost and whatever may make them happy in this world and hopeful as heirs of eternal life in the world to come In a word that whereby he loveth them and washeth them from their sins in his own blood and makes them Kings and Priests unto God and his Father which deserves that Doxology which is there annexed to it to be breathed forth by all who have an interest in it To him be glory and dominion for ever Amen Indeed it is a day of power in which a soul is brought into the participation of these priviledges yet it is power mixt with love called therefore a time of love Christ draws fortitèr suavitèr strongly by his power and yet sweetly by his love And though this love may lye hid and concealed for the present by reason of those convulsions and terrours which accompany some mens conversion yet it lyes at the bottome riseth up breaketh forth at last when the wooed soul is won to Christ and espoused to him as a chaste Virgin and hath tasted the sweetness of his fellowship and knows the richness of those possessions and priviledges in which he hath estated her then I say it appears and leaves the man full of gratitude yea of admiration upon sense of the exceeding greatness of that love which hath brought him to all this Thus it was with Paul x 1 Tim. 1.13 c. who upon consideration that he who was a blasphemer a persecutor and injurious should obtain mercy and that Christ Jesus should come into the world to save him the chiefest of sinners is raised and even ravished with the thoughts of it and cryes out y vers 14. The grace of our

g Grot. in loc offering himself up to God as a sacrifice but for our sakes that we also might be sanctified Joh. 17.19 Why did he give himself for us and bear our sins in his own body on the Tree but that he might sanctifie and cleanse us that we might be presented glorious without spot or wrinkle that we might be holy and without blemish Ephes 5.25 26 27. That he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Tit. 2.14 That we being dead to sins should live unto righteousness 1 Pet. 2.24 Why did he rise again but that he might be Lord of dead and living Rom. 14.9 and that we might bring forth fruit unto God Rom. 7.4 Why is he sent to any people in the Ministry of the Gospel but to bless them in turning them from their iniquities as Acts 3.26 Indeed what is the end of the whole work of our Redemption from first to last but that we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life Luke 1.74 75. Now what a shame would it be for Christians by sin and disobedience to frustrate this end of Christs love in dying for us and as much as in them lyes to make the Cross and Redemption of Christ to be in vain and of none effect 2. Without this you make void your own profession your Christianity falls to the ground as a thing of nought in respect of truth and reality and in respect of profit and benefit to your selves Let every one that nameth the Name of Christ sayes the Apostle 2 Tim. 2.19 that professeth himself to be a Christian that being asked to whom he belongs owns Christ for his Lord and Master glorieth in and boasts of that relation let every such a one that would be in deed and in truth what he says and shews he is in word and tongue depart from iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be an h Melius est Apostatam esseinferni impietatis quàm coeli pietatis Luth. Loci com Clas 5. p. 116. Apostate make and maintain the greatest distance from sin and iniquity Let him avoid it not pass by it turn from it and pass away as the Wise man expresseth it Prov. 4.15 Otherwise though he have a name to live he is dead Rev. 3.1 He is a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inwardly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Letter not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Spirit as the Apostle phraseth it Rom 2.28 29. the shadow of Christianity he may have but wants the substance he may have a profession but wants power which is all in all in Religion and so is nothing at all in Gods account An Id●l is nothing 1 Cor. 8.4 and a formal Christian is no more a painted Image without life having eyes b●t sees not feet but walks not Such as call themselves Christians and are not so ●ndeed destroying the power and vertue of that h●ly Name by their wickednesse as i Nos qui nos Christianos esse dicimus perdimus vim tanti nominis vitio pravitatis Salv. de Gub. Dei lib. 3. p. 99 Salvian speaks for a k Nomen sine actu officio suo nihil est Idem p. 100. name is nothing no not the name of Christian without duty and action answerable thereunto l Christi nomen induere non per Christi viā pergere quid aliud est quàm praevaricatio divini nominis Cypr. de Zelo mihi pag. 373. They are meer cheats in Religion and and prevaricators of the name of Christ who cal● themselves Christians and yet walk not the way of Christ sayes Cyprian Whatever amiableness there be in the name of Christ and the profession of Christianity there is none at all in those who are without holiness and obedience they are but Sues cum ornamento as m Salvian ubi suprà p. 101. Salvian phraseth it Swine still though deckt and adorned nay they are odious and loathsome They who profess to know God and in works deny him are abominable Tit. 1. ult A Christian living in sin and serving his lusts is a horrible spectre yea a monster in the account of God sayes n Christianus in peccato vivens concupiscentiis suis serviens horrendum spectrum imò monstrum censetur corā Deo Dav. in Col. p. 206. one of our own Thus you see that without holiness men make void the truth and reality of their Christianity and for profit and benefit they are like to receive none by it Our happiness sayes o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat Epist ad Magnes p. 52. a Father stands not in being called but in being Christians and therefore it becomes us to look that we be not only Christians in name but in reality p Si vita Sanctorum nobis deerit appellatio Sanctorum nihil proderit Dav. in Col. p. 9. Nihil prodest nomen sanctum habere sine moribus Salv. de Gub. Dei lib. 3. p. 99. The name of Saints will be of no advantage to those who live not Saint-like holy lives Christ will profit that man nothing who is Sine Christo Christianus bearing his Name without participating of his Nature and doing his will q Professio externa nihil prodest si adsint mala opera Qui se Christi esse dicit ut vere cum suo bono talis sit longè absit à vitâ impurâ Al os quàm tales Christus non agnoscit Grot. in 2 Tim. 2.19 An outward profession avails not if accompanied with wicked practices He that sayes he is Christs that he may be so indeed and to his own advantage must keep at the greatest distance from an unholy life for none but such doth Christ acknowledge for his own The unprofitableness of such mens Religion may appear from an induction of such particulars as these for 1. It leaves them short of acquaintance with Christ They who have truly learned Christ have been taught to put off the old man with his deceitful lusts and to put on the new man which after God is created in righteousness and true holiness Ephes 4.20 21 22 23 24. Hereby we do know that we know him if we keep his commandments He that saith I know him and keepeth not his commandments is a lyar and the truth is not in him 1 John 2.3 4. Again 2. It leaves them short of relation to him and interest in him They are not Christs for they who are Christs have crucified the flesh with the affections and lusts Gal. 5.24 They are not the friends of Christ for they who are such do keep his commandments John 15.14 Again 3. It leaves them short of union with Jesus Christ for If any man be in Christ he is a new creature 2 Cor. 5.17 he walks as Christ