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	trespass_n	4,131	5	10.6204	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86527	Heautonaparnumenos: or A treatise of self-denyall. Intended for the pulpit; but now committed to the presse for the publike benefit.	Hooker, Thomas, 1586-1647.	1646 (1646)	Wing H2649; Thomason E336_8; ESTC R18443	63,517	71

Selves that wee should ever hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he there speakes to joyne two such Contraries and make them draw in the same Yoak together From this Contrariety it comes that every one that in any measure followes Christ feeles a manifest conftict in himselfe between Christ and Himselfe the Old Man and the New the Flesh and the Spirit the Seed of the Woman and the Seed of the Serpent drawing contrary wayes in him Gal. 5.17 Hence it is Christ tells us He came to send Matth. 10.34 not Peace on Earth but the Sword What Sword that devouring Sword of Warre to master every one that is our weaker God forbid we should once thinke it No but the Sword of the Word of the Spirit Ephes 6.17 James 4.1 to fight against our Lusts that make an irreconcileable War in our Members For our Lusts like Sturdy Beggers if Christ Deny them in us fight straight and there begins the fray This fight is more or lesse one time or other in every one that hath any thing of Christ in him He therefore that enjoyes perpetuall Peace within him as the Heathen man said of him that liv'd in perpetuall Solitude aut Deus est aut Daemon either he is a Saint in Heaven or a Devill in Hell either perfectly united to God and Christ and out of that World into which our Saviour said He sent no Peace 1 John 2.16 Or else he is wholly his owne selfe his heart hardened 1 Tim. 5 6. Eph. 2.1 his Conscience seared and generally cast into a Reprobate sense so that he may well be said to be dead while hee is alive dead in Sins and Trespasses and in the very verge of that place which is call'd the Second Death from which Good Lord deliver us But here some may likely interpose Grant there bee such a Contrariety betwixt Christ and our Selves that they cannot possibly be brought together perhaps wee may runne a Midle course though may partake with either of them and so forsake neither No by no meanes This will not be taken for a Following or Comming after Christ which is suppos'd to bee with Constancy and Resolution 1 Kings 18.21 but rather a Halting between two opinions For what is Halting but a default of one of our legges when we can use but one of them at once when therefore we lend one legge to one Opinion another to the contrary one to God another to Belial one to Christ another to our selves must we not needs limpe there while yea halt down-right it must needs be so it cannot otherwise chuse But if we doe so we cannot follow Christ which he Himselfe expounds here to be not a Halting but a Comming after Him with uprightnesse and perseverance For indeed Christ is jealous of any Partner Exod. 20.5 must have all or none because all is but too little for him both our feet too weak to follow Him Hence it was He forbad mongrell Procreations Miscellany Seminations and Lintsie-Woolsie Garments under the Law Lev. 19.19 that He threatned so many woes against Hypocrisie under the Gospel Matth. 23.13 Rev. 2.15.16 that He exclaim'd on Laodicea for her Luke-warmenesse and as if he had been sick at stomach of her threatned he would Spue her out of his mouth the effect of luke-warme water Hence he found fault with Peter because comming to Him he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 14.31 looke two wayes or asquint as proceeding from a small Faith and Love too or Self-denyall By all which it manifestly appeares that Christ our selves are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contraries without any Meane at all betwixt them that which our Saviour Himselfe tells us saying Whosoever is not with me is contra Matth. 12.30 Mark 9.39 Contrary to Me. And likewise Whosoever is not contrary to Me is with me Thus have I shewn the Possibility Congruity and Necessity of our Obedience to this Precept of Self-denyall And this indeed seemes enough to elicit our act of Obedience thereunto But yet because 't is not one act or two that can entitle us to a vertue but many Acts are requir'd to the begetting of a Habit and many Acts cannot be exercis'd without they be done cheerfully which is the Reason that in all our Acts of Religion God more especially requires the Heart Prov. 23.26 therefore yet have we two Arguments behinde to win our Hearts if it be possible to doe what must be done cheerfully And those two are first the Excellency of this Precept an it selfe then its Vtility to all those that practice it That this Precept * Understand this of this Precept as it is purely Evangelicall that is enjoyning us the Denyall of things in themselves Indirse●ent is more Sublime and Excellent then any in the Law will appeare hence That this Precept bids us Deny our Selves yea even in that which the Law permitted to us whereas the Law rather bade us seek our selves what else is the desire of a Temporall Reward but an effect of Self-love Which though it be not Vitious being done in relation to a Promise yet certainly cannot be so excellent as to embrace Vertue for it selfe But now the Law that makes the Hope of a Reward the Chiefe Motive of Obedience whereas the Gospell though it have its Reward and a farre greater one then that of the Law for indeed this is the Substance whereof that was but the shadow yet does it not bid us looke at the Reward as such but doe the thing for it selfe or rather to speake more clearely it tells us the Reward we are to doe the Duty for is ●o-incident with the very Duty it selfe Page 11. Rom 8 15. as I shew'd you before out of John 17.3 Hence it is the Law according to the Apostles intimation is by the Schooles truely call'd Lex timoris the Law of Feare Feare as well of losing the reward as of enduring Punishment But the Gospel no lesse truely 1 John 4.18 call'd Lex amoris the Law of Love of Love that once perfected casteth out Feare and as Ber●●ard truely sayes Vires non sumit de spe is no whit fortifi'd by Hope of a Reward Hence our Saviour call'd those that obey meerly for Temporall Reward John 10.12 13 Mercenaries thereby intimating the Pharisaĭcal Doctors of the Law and sayes those when the Wolfe came would flee away as loving themselves more then their Flocke But the Good Shepheard saies he that loves his Flocke and is lov'd of them such as Himselfe was will dye first before he will doe so The plaine Truth is if we love onely because we are loved obey God because he obeyes our Desires and trust Him because Hee gives us His Counterbond to save us harmlesse Mat. 5.46 47. I may well ask with our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What extraordinary matter doe we What more then Publicanes then wicked men yea then the very