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
A96627	The vvay to life and death. Laid down in a sermon, 1629. before the Lord Major of London then being. / By N. Waker M.A. late minister of Jesus Christ at Lawndon in Buckinghamshire. Now published for the reasonableness of the advice therein given, touching the five controverted points, viz. predestination, general redemption, freewill, conversion, and perseverance of the siants. Directing a safe way for the practice of private Christians, as confessed by the disputants on both sides.	Waker, Nathaniel.; Waker, John.	1655 (1655)	Wing W281; Thomason E1639_1; ESTC R209056	41,542	102

Titius his liver devoured by vultures of the continual turning of Ixions wheel and the rolling of Sisiphus his stone or of those infernal Furies ready to torment those whom Charon should waft over and Ridentem dicere verum quis vetat even these mythological expressions hold some proportion with the truth But I will draw my water out of a purer fountain surely it must needs be an ill-favoured brat that is born of two such hideous Monsters the Devil the father and corrupt nature the mother it must needs be terrible that is the wages for such work so contrary to God and goodnesse Death is nothing but a privation of life and a subjecting the creature to those miseries which are contrary to the comforts of life And by life we do not onely understand the conjunction of soul and body but all that perfection and blisse which was either actually conferred unto man or to be communicated to him so that in this monosyllable is contained the whole world hell with all the torments of that earth with all the miseries therein But is there any death in heaven Surely it is a death to lose heaven and it contains that also so that look how variously sin reflects on God so do his judgments on us that we may read our sin in the judgment But that I may proceed orderly I will borrow a distinction of Philo Lib. leg alleg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a death of the man and a death of the soul the first is a separation of soul and body the second a deserting of vertue and assuming of sin But all misery is called by the name of death because of all death is most unavoidable most bitter Death in regard of the kind is either corporal or spiritual Death Corporal Sen. which kinds are to be considered in degrees inchoation In regard of inchoation and perfection both which kinds are to be considered in regard of losse and pain You shall dye that is a corporal death in regard of inchoation for in this we are mistaken that we look forward upon death whereas a great part of it is already past in hoc enim fallimur quod mortem prospicimus magna pars ejus jam praeteriit Death is behind us a great part of it the life of to day is the death of yesterday We dye daily Every little publick or personal crosse is a petty death and a harbenger sent by that insatiable enemy of humane nature to take possession of his right Thus you shall lose the good temperature of body inwardly and outwardly all those comforts of nature whereby life is maintained in a word true dominion over the creatures that in regard of losse Either you shall lose the world or have it with a curse your table shall become a snare and so some even dye with laughing with a pleasant gale of wind are carried upon rocks and sands pampered in fat pastures for destruction and carried down the pleasant River Jordan into the Dead Sea In regard of sense inwardly ye shall be perplexed with grief and sorrow and wearinesse outwardly with famine pestilence sword both wayes with ten thousand calamities as waves of the Sea coming in the neck one of another which as they be vexatious in themselves so certainly shall they be unto you insomuch that your life shall be an hard apprentiship groaning daily under the iron yoke of bondage Ye shall dye And Consummation that is a natural death in regard of consummation This inexorable Sergeant that rides on the pale horse will ere long knock at your door and by violence pull your soul out of that Tabernacle of clay when the soul shall be kept in chaines of darknesse till the judgment of that great day and the body in the grave as in a loathsome dung-hill till that general Assize In regard of losse here is a deprivation of life and all that supports it meat drink apparel society and all the comforts of nature and though there be no poena sensûs in the body which is kept in that hideous prison yet there is in the soul Luk. 16.25 for the glutton cryes Crucior in hac flamma nay and it may be this accursed corporal death will take you away in the acting of your sin with Zimri and Cosbi so that you shall not live out half your dayes but be haled to execution as soon as your crimes are committed and it may be before you go feel the very flames of hell in your soules as Cain and Judas did But this natural death of the body though horrid unto nature Death spiritual in regard of inchoation yet it 's nothing to the spiritual death of the soul that being a more excellent creature and having a more eminent life To proceed then that is spiritually in regard of inchoation God shall be separated from your soul the light of his countenance shall not shine upon you the understanding being full of darknesse the heart of uncleannesse the conscience void of serenity the whole soul out of order full of confusion destitute of true comfort In regard of sense a servitude and subjection of the soul to your spiritual enemies and the powers of darknesse made a vassal unto Satan who worketh effectually in such a slave to the world which is the devils slave yea unto sin which is worse then the world or the devil In which regard it comes to passe though a man retain that natural liberty of his will which is essential to it and cannot be lost yet that liberty which pertaineth to the perfection of humane nature to exercise acts spiritually good and so savingly acceptable unto God this is utterly lost man being dead in sins and trespasses and the uncircumcision of his heart But all these are but the beginnings of sorrowes And of consummation or eternall death that which is here principally meant is the consummation of spiritual death And now had I but the keyes of hell and death to shew unto your bodily eyes a glimpse of that infernal fire and those hideous monsters that dwell in those horrid vaults I should either lose my auditory or it may be so prevail with some that they would beware how they came into that place of torment But I desire that my speech may work in you such fear of those paines that you never feel them and that you may be terrified so now that hereafter you may be secure consider what Abraham saito to the rich glutton Son remember We likely remember it not till it be too late and therefore smart for it because we do not remember it You shall dye then that is first immediately when your soul and body are parted your soules shall be haled by the Devil into that place of torment St. August speaking of the rich glutton saith The soul likewise grieves when separate from the body for verily the rich man grieved in hell when he said I am tormented in this

Philosophers knew of So Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. de an c. 5. this being concreated with the soul cannot be taken away but by annihilating of it The soul considered spiritually may be dead while it thus lives if it be separated from God in regard of holinesse and happinesse We will briefly see what this includes Ye shall live that is ye shall not dye and how happy would the damned spirits think themselves if they might not dye though they might not live that indeed they might not be at all rather then so miserable Ye shall live That is a happy life here Natural a natural life full of joy and comfort Godlinesse which includes mortification hath the promise of this life our cloathes shall warm us our food nonrish us Though men out of Covenant have a right to these if they come by them lawfully yet a sanctified use they have not but by vertue of the Covenant as our cloaths receive heat from us and then warm us You shall live when you die and death shall be as the port after all the tossings and tumults of this life the Physician that cures all diseases the point that puts a period to all our labours it 's the reward of piety at the least an entrance into that reward and the birth-day of eternity the end of our sorrow the way to our Countrey the beginning of glory a general antidote for all aggrievances God is their God while they live in the grave and hath engaged his Word to restore them at the last day Joh. 11. He that believeth in me shall live though he dye and he that liveth and believeth in me shall never dye Vitam non eripit sed intermittit But the spiritual life of a Christian is that which is most excellent Spiritual of grace and that flowes from the union of God with the soul distinguished into degrees the first from conversion to the time of death when God by his Spirit breathes on the dead lump of sin and clay and makes it a glorious creature after his own Image Joh. 5.24 This is called the life of God Eph. 4.18 because it comes from God as the fountain insomuch that he doth live in them and if God be at all the life and soul of the world as the Platonists say it is meant of Christians principally The entrance into this life is through the gate of regeneration this parallells that vitam plantae and that first degree of natural life in the womb Ye shall live That is the life of grace Secondly Ye shall live Of glory the life of glory in the first degree from the death of the body to the resurrection of it When the body sleepeth in the grave sweetned by Christs burial the soul shall be carried by the ministery of Angels into Abrahams bosome Luk. 16.22 Though there be not in this estate a plenary consummation of happinesse 1 Tim. 4.8 Apcc. 6.9 yet the Spirit returnes to God Eccles 12.7 to Christ Phil. 1.23 it rests from labour is in comfort so it was said of Lazarus Luk. 16.25 to Paradise so to the thief Matth. 24.32 Luk. 23.43 Without doubt with great solemnity and joy do the holy Saints and Angels receive the soul into heaven into this degree we enter by the gate of death and it parallels the life of an animal and the second degree of natural life in men from the birth till they come to the use of reason In the second degree you shall live the life of glory in regard of the consummation of it from the day of the resurrection to all eternity enjoying the full vision and fruition of God where you shall see God sitting on his throne in inaccessible light and Jesus Christ sitting on his right hand with an innumerable company of Saints and Angels attending on him all shining as the Sun in the Firmament where all sorrow ceaseth for ever and a confluence of all desirable happinesse It may be some will enquire what our conversation shall be there for your meat and drinke there is Angels food a tree of life for your apparel long white robes of righteousnesse for your musicke a quire of Angels riches and glory are in this place the house is made of gold and the pavements of precious stones As for honour every man shall be a king and reigne in blisse and for delight at his right hand there are pleasures for evermore for knowledge we shall see face to face and for liberty the body shall be made spiritual Siquidem ubi volet spiritus ibi erit corpus In a word they shall enjoy God in whom is eminently contained all persection and glory If a little earthly glory amaze as it did Herod what will that above do If there be such glory in Gods footstoole what is there in his throne Si tanta nobis tribuis in carcere quid dabis in patria Si tanta tribuis inimicis quid amicis If O Lord thou givest us so much in the land of our pilgrimage what wilt thou give us in our own countrey if so much to thine enemies what wilt thou give to thy friends The Hebrews report how truely I know not that when Joseph had gathered much corne in Aegypt he threw the chaffe into the river Nilus that so floating to the neighbour-Cities and Nations they might know what abundance was laid up not for themselves alone but for their neighbours also so God to make us know what glory is in heaven hath thrown some huskes to us here that so tasting the sweetnesse of these things we might asspire to his bounty above And surely if the outward pavement of the base Court doth so glitter with stars what is there within Though we cannot measure the content of the soule by the outside of the house no more then you can measure the comforts of a Christian by the gay outside of a Church If I should undertake a full relation of this my muddy expressions would cloud it from you more then declare it therefore I leave it to your apprehension as a thing beyond expression yea beyond conceit while we dwell in these houses of clay If Moses his face did shine with conversing with God if the Disciples were so ravished in the transfiguratiou if S. Paul that saw not all saw more then he could utter and if the soules of Gods people are filled with unspeakable joy and satisfied as with marrow and fatnesse that see and enjoy God but in part here obscurely there is somthing transcendent in the perfect vision and fruition of God These little baites serve to stay our stomacks till we come to that glorious repast Aug. l. 4. de civil D●● Aug. Quod Deus praepara vit diligentibus fide non accipitur spe non attingitur charitate non comprehenditur acquiri potest aestimari non potest Faith cannot comprehend hope cannot reach charity cannot fathome what God hath prepared for those that love

but retired to the inner closet of the soul wanting opportunity to axpresse it self outwardly and in this case it is damnable for lusting is adultery Matth. 5.28 hatred is murther 1 John 3.15 and he that will inhabit heaven must have both clean hands and a pure heart Ps 24.4 and the tree is not dead though it want leaves and fruit and this conquest if there be any is to be attributed to the weaknesse of nature rather then the strength of grace or else here is a Metempsychosis of sinne whereas a sinne of youth prevailed before now a sin of age domineereth Thus a man oft-times changeth his favourites No man in every estate and condition is prone to act the same sins I must tell our civil Justitiaries and painted hypocrites It 's not enough to take sin prisoner and a little to curbe and restrain it as Eli did his sons or to cry out as Pharaoh did when he was upon the rack and soon return like the dog to the vomit we must not onely fight but overcome if we mean to be crowned judge condemne and mortifie this old man with his deeds I must tell our luke-warme Laodiceans that are half perswaded to be Christians with Agrippa it will not serve their turn If they will almost be religious they shall be almost saved but altogether damned To spare some fat sins as Saul the cattel for sacrifice to make ex rapina holocaustum to rob the Church and build an Hospital or maintain a Free-Schoole to cast away some sin which to them hath neither profit nor pleasure in it and if it were commanded would sin in omitting it this is no mortification It will not avail you to abhorre Idols so long as you commit sacriledge that can endure John Baptist till he come to touch the apple of your eye this is but to pair the nayles or clip the hair of this old man not to mortifie the body with his deeds A Penknife may cut a mans throat one leake sink a ship one sparkle burn an house one sin slay the soul I must tell those that would be accounted professours that this word doth not sufficiently expresse the condition of a good Christian they must be practisers It is not enough to say The Temple of the Lord the rich man was a son of Abraham yet in hell to hear a multitude and variety of Sermons the devil heares more Though they could hear men of Seraphical spirits the Capernaites heard Christ and notwithstanding this they were thrown down to hell You must mortify I cannot but with indignation complain to see at least the outward form of Godlinesse changed from what it was in the primitive times and I am perswaded should one of our forefathers rise from the dead he would as much wonder at the alteration of the fashion in Religion as apparel The devotion of the Church of old was to joyn in publique prayer this is accounted but Idolatrous Superstition by many and cold devotion by the most Of old it was Religion to keep the body under by fasting and discipline this practice is not known now of many practised by few they will lose their birth-rights rather then pottage either they are troubled with wind or some infirmity or other they cannot fast The truth is they are like Dionysius an epicure who when he lay at a siege and was forced to keep a diet fell sick because he might not surfeit Of old charity and good workes were in fashion but now he is almost accounted a Popeling that will preach for charity and God help us an enemy to the State that exhorteth to peace I condemn not all but the religion of too many consists onely in hearing such men and the height of their practice to abstain from some sinnes which are cryed down I honour the publique preaching of Gods Word in season and out of season and he that opposeth it is an enemy to Christ and his king dome but if he that preacheth unto others may be a reprobate unlesse he do beat down his body and mortifie his sinne then he that heareth others much more I must tell our curious Correctors of things indifferent that it is not the eager censuring and condemning they know not what nor their envying against Bishops and Ceremonies and in the mean time to harbour pride and passion and uncharitablenesse the matter is not what thou canst say or censure in other men but what thou hast mortified of thine own Nor will the keeping of outward orders serve the turn at the best if they go no further they are no better then Scribes and Pharisees that tithe Mint and Cummin and Anise and leave the weighty matters of the Law undone I must tell our Solifidans that boast of strange speculations of faith without sanctity For ought I know there are a great many Orthodox men in Hell and while they live in lying pride and profanenesse their faith without works will not save them I must tell our refined wits and great Clerks It will not avail though they know the abstrusest mysteries that are yea all things knowable as some say of Berengarius Knowledge without charity profits nothing there is neither true piety nor charity so long as men live after the flesh while they continue desolate I never knew such a way to heaven as from bed to board from hoard to play c. I must tell our Popish and Pelagian Doctors advancers of free-will that they cannot mortifie themselves by any power of the flesh for corrupt nature agreeeth well enough with it self but walk in the Spirit Gal. 5.6 not by any Moral or gentle perswasion or by any violent restraint They that deny grace or call grace by the name of nature or say that it is profitable not necessary or necessary for our entrance not our continuance in the wayes of God Here we see that as by preventing grace we are made Saints so by subsequent and cooperating grace we are enabled to work like Saints and it 's the Spirit that doth inchoate continue consummate all good in us whence our Saviour saith Without me ye can do nothing upon which words St. Austin glosseth thus Non dicit Sine me parum potestis facere nec dicit Ardui aliquid Sine me non potestis facere vel Difficulter sine me potestis facere sed Nihil sine me potestis Nec dicit Sine me non potestis perficere sed Nihil potestis facere sine me He doth not say we can do but little or no great matter or very difficultly without Christ He doth not say we can perfect nothing without him but simply do nothing without him I must tell our Famelistical dreamers that we must mortifie by the Spirit they must not think to have these showres of grace and glory fall into their laps while they sit still with a soulded hand For the getting of the Spirit we must attend on God in his Ordinances Though the Miller cannot make a wind