Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	eternal_a	life_n	wage_n	5,908	5	10.8463	5	true

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

him obtained it may be but never to its worth valued and esteemed And elsewhere Facilius possumus dicere quid ibi non sit quam quid sit non est ibi mors non est luctus c. We can more easily say what there is not there then what there is there is no death no mourning c. Let us labour to walke in the way then we shall experimentally feel it and then even laugh at our scanty expressions when the soule being filled with admiration shall cry out How full of glory art thou O Lord and this heavenly Paradise of thine I have heard of thee by thy Prophets and Apostles but the one halfe hath not been resolved Oh blessed is the man that heareth thy wisdome seeth and enjoyeth thy glory But by the way note here that life is referred to mortification not as the proper cause He that lives after the flesh shall dye by his own merit but he that lives after the Spirit shall live by Gods mercy and the merit of Christ for he that lives after the flesh acts by a principle of his own but he that by the Spirit from an hgher principle and that imperfectly So Rom. 6. ult the Apostle sheweth death is an effect of sin life a consequent of righteousnesse in a different manner death followeth sin as a just reward of it as a debt The wages of sin is death but righteousnesse produceth life as a consequent not of debt but of grace The gift of God is eternal life through Jesus Christ our Lord that as he attributes nothing to man in the latter so he wholly cleareth God in the former But ever remember what the good Father saith Acquiri potest aestimari non potest It may be gotten but cannot be valued It 's possible for to attaine it but it will cost thee deare thou must enter in through many tribulations Vnicus qui introivit sine peccato non exivit sine flagello thou must deny the world and be crucified to that hate father mother life thine own life but that is not all thou must mortifie the deeds of the body Now if any desire to enter into life I must first aske him whether he can drinke of this cup and be baptized with this Baptisme he must mortifie this body this old man corruption is strong for it 's a man politique for an old man a man that is naturalized in us and pleads prescription The old man with all his members pull out the right eye cut off the right hand teare and re●t the heart asunder crowne the head with thornes pierce the hands feet with nailes and the side with a speare the face must be spit upon buffetted The body and all the deeds of it Put off the old man with his deeds Col. 3. and here mortifie the deeds of the body and the deeds of the body are manifest Never tell me of a good heart if the actions are naught as the understanding blind the will obstinate the affections disordered the life dissolute this man is out of the way to life What! a good Christian and a drunkard a swearer a scoffer at the good wayes of God It 's impossible Is the tree good that is fruitlesse Do you call that a good ground that bears nothing but briars and brambles The body with the deeds all the deeds must be mortified Away then with that sweet morsel under the tongue if thou willingly entertaine but one sin constantly suppose contemplative adultery thou art an unmortified man Againe these must be mortified not trifle or deale more gently with them pull up these weeds by the very roots therefore it must be with paine and shame and constant for it is an act of the whole life prescribed here to the Romans so to the Colossians It may be their acquaintance will reproach thee and thy best friends forsake thee And all this we must do in our persons not buy it out or do it by our deputies we by the Spirit and there is no other way but this to life Nor do I make the way straiter or the gate narrower then Christ and his Apostles have done Nor do I here dishearten any but require them sedulously to set about the worke better know it now then hereafter when it is too late Eternall life is the gift of God that the Scripture shews and reason manifests that it is in the power of the donor to prescribe what conditions he will to the receiver but the wretchednesse of the world is such they desire the blessing without the condition like Ruths kinsman that would have the land without the woman like that man in the Gospel would have eternal life but the condition is too strict therefore go a way sorrowful Thus how contrary are we to our selves how unreasonable to God In the former we would do the work but not have wages live after the flesh but not die and in the latter we will not do the labour yet hope for the reward as Balaam will follow the wages of iniquity yet die the death of the righteous But if we do the one the other will follow And surely had we made our own termes how could we in modesty have made them more easie God could do no lesse then demonstrate his purity love of vertue hatred of sin God delights not to make us sad without cause Certainly he cannot require any thing lesse then mortification without the impeachment of his honour therefore we cannot perform lesse without the endangering of our happinesse So then I must tell our debauched sinners Vse For Repr that suffer all manner of abominations to raign not to be named among Christians and are so far from crucifying them that they harbour and keep them close extenuate defend them are careful to satisfy their lusts and blow them up to a greater flame that will be ready to give the stab to those that crosse and contradict them in their waies there is a thing in Religion called Mortifying the deeds of the body which they were never acquainted withal without which there is no life I must tell our plausible Atheists that are enemies to the power of godlinesse that have no grace and vertue but what was born and bred with them it is not their plausible carriage will do it there is a mortifying crucifying watching fasting striving denying thy self or no entrance into life I must tell our carelesse procrastinators of repentance It 's not enough to dislike sin and so let it alone in time to dye it self and therefore they will not task themselves with such an unpleasing torment but you must mortifie it The filthy adulterer resolves when he hath no more marrow in his bones nor vigour in his body to leave his adultery the drunkard his company when his patrimony is spent the oppressour his extortion when his covetousnesse is satiated Sinne though it be left in regard of the outward act yet in this case it is not mortified

former and latter rain and now judge thou who art a party whether there hath any thing been wanting on Gods part to make thee happy but thou wilt needs dye not because thou lovest death but sin which is the cause of it And let us all remember that our worst enemy is within us Bern. Ipsi gestamus laqueum nobiscum circumferimus inimicum We carry a snare about with us our own enemy is within us We are beaten like Judah with our own staffe and manacled with our own bracelets yea with Saul we slay our selves with our own sword It 's a Serpent in our own bosome that stings us Inimici hominis sunt ejus domestici A mans foes are those of his own house He that dips with us in the dish is it that betrayes us Blame not Satan or his instruments these could not kill us but that this Traytour opens the doors their temptations else would fall like a spark of fire in the Sea much lesse let us murmur against God though he be the inflicting cause yet sin is the meritorious Take heed of this enemy so much the rather for it 's a potent and politick enemy being an old man that receives influence from the Devil it 's worse then the Devil who hath some natural goodnesse wisdome and power which in themselves are good though by him abused But in the flesh dwells no good thing it fills the whole man full of impiety as the mind with wicked thoughts making it like a dark filthy Dungeon full of Snakes and Adders destitute of heavenly light and heat the imaginations of it onely evil continually and if the best part be so what is the worst It 's a store-house or a common sewer of abominations fills the eye full of Adultery the countenance of wrath makes the throat an open sepulchre the tongue a world of wickednesse if a world in that little member how many worlds in this little world of ours fills the hand with extortion makes the feet swift to shed blood in a word all the Devils brats are warmed conceived and bred in that wombe it 's an enemy to all Spiritual undertakings what is wisdome to the Spirit is foolishnesse to the flesh what the one willeth the other nilleth what the one endeavours the other crosseth it breakes all Lawes both of God and man and makes unreasonable Lawes of its own of sin and death Rom. 7.23.8.2 Of sinne therefore dishonourable to live after them for it gives unreasonable command He that obeyeth hath Chams curse to be a servant of servants But the service is dangerous in that rewarded with such wages for the wages of sin is death worse then for a man to serve at the Gallies all day and be hanged at night Therefore of all enemies let us take most heed of our selves these lusts within us fight agaist us 1 Pet. 2.11 they hunt for the precious life and if we yeeld to them we dye He that soweth the wind shall reape the whirlwind If we sowe to the flesh we shall of the flesh reape corruption but he that soweth to the Spirit shall of the Spirit reape life everlasting For if ye live after the flesh ye shall dye but if ye by the Spirit mortifie the deeds of the body ye shall live But if ye by the Spirit The Conolation c. Now I am fallen on the second Proposition the Consolation Hitherto I have tyred your patience with a discourse of the works of darknesse and a sad narration of death the reward of such works give me leave now to entertain your ears with a more pleasing discourse of life and of the narrow way that leads thither If ye by the Spirit c. The flesh like a potent King domineers in a natural man and makes him yeeld obedience to it in the lusts thereof yea in a regenerate man it remains though weakned and wounded like the Canaanites if it cannot dwell in the City it will lodge in the subburbs though it raign not like a King it will rebel like a Traytor sometimes assaulting by open violence sometimes by secret ambushments and hidden stratagems undermining so that while he dwells in this tabernacle of flesh the flesh will continue in him his labour shall not end so long as his life doth continue while we live then we shall find work enough to keep under this rebel and to encourage us herein God hath given us such an help as will effect it his Spirit and propounded such a motive as may spur on the dullest Laodicean Ye shall live Here the Apostle doth these two things Divided 1. Proponit officium If ye c. 2. Promittit mercedem First the work then the wages first we must do the will of God then receive the promise first God must be glorified by us and then he will glorifie us the hardest that is first and that we must look to to mortifie the sweetest comes last and that God will care for Ye shall live In the first we note these particulars Subdivided 1. Octjectum deeds of the body 2. Actionem circa objectum Ye must mortifie the deeds of the body 3. Causas hujus acticnis principalem the Spirit minus principalem we First The deeds of the body what for the object about which mortification is conversant the deeds of the body Here we must explicate both the fountain and streams Some understand a metonymie in this word body so by it understand the natural body because sin is acted by the body Others understand it metaphorically of that old man and masse of corruption that is in every man called the body of sin Rom. 6.6 7.24 Col. 2.11 for as the body is a totum integrum consisting of many members so is sin Col. 3.4 the head of sin vain imaginations the heart of sin corrupt affections the tongue of sin rotten communication the forehead of sin impudent avouching the hands and feet of sinne wicked executions Again as the body hath its dimensions so hath sin it reacheth to heaven and burneth to the lowest hell is's of as great a latitude as Gods Commandments which are exceeding broad 3. As the body is knit together by joynts and ligaments so is sin If the foot of sin do but stirre the whole body moves as we see in the sin of Adam He that offends in one is guilty of all he sins against the general equity of the Law and righteousnesse of the Law-giver As the body compasseth us about so doth sin it 's peccatum circumstans that for the first by the body we mean the body of sin Secondly For the deeds of the body This old man though old yet is very stirring and operative When men grow old their apprehension is weak their memory dull the strong men bow the whole man is feeble but it is not so in the body of sin the older it is the more vigorous and lusty Nothing in the world so fruitful though these are but 〈◊〉