Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	believe_v	jesus_n	remission_n	4,257	5	9.2662	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42401	An answer to a printed book, falsely intituled, A blow at the serpent It being truly a blow of the serpent, lately published by one Richard Coppin. Wherein, among many others, these following heresies, and abominable errours of his, are briefly, and plainly confuted out of the word of God. 1 That the deitie of Christ was united to the sinful nature of man, and consequently that his conception was impure. 2 That there is no resurrection of the body. 3 That the pains of Hell are not eternal. 4 That there is no general day of judgement, but such a temporal judgement only as befals men in this world. 5 That God will not destroy any man, but only sin in man. 6 That all shall be saved, the divel not excepted. 7 That the humane nature of Christ is not ascended into Heaven. By Edward Garland M.A. and minister of Gods word at Hartclip [sic] in Kent.	Garland, Edward.	1657 (1657)	Wing G259A; ESTC R223638	61,199	92

therefore faith was imputed to him for righteousness And again in the ● to the Gala. Abraham believed and it was imputed to him for righteousness I see you do not understand what the Covenants are I shall briefly tell you therefore Gods Covenant is his contract with man concerning the obtaining of Eternal life upon a certain condition This Covenant consists of two parts Gods promise to man and mans promise to God The promise of God is that whereby he bindeth himself to man if he perform the Condition Mans promise to God is that whereby he voweth his Allegiance unto his Lord and to perform the condition between them Again there are two kinds of this Covenant First the covenant of works and the covenant of grace Jerem. 31. 31 32. The Covenant of works is Gods covenant made with condition of perfect obedience and is expressed in the Moral Law The Moral Law is that part of Gods Word which commandeth a perfect obedience from man as well in his nature as in his actions and forbiddeth the contrary Rom. 10. 5. and 1. Tim. 1. 5. The Covenant of grace is that part whereby God freely promising Christ and his benefits exacts again of man that he would by faith receive Christ and repent of his sins Hos. 2. 18 19. Eze. 36. 25 Mala. 3. 1. And this covenant though it be one in substance yet it is distinguished into the old and new Testament or covenant The old Testament or covenant is that which in Types and Shadows prefigures Christ to come and to be exhibited The new Testament or Covenant declareth Christ already come in the flesh as it is apparently shewed in the Gospel The Gospel is that part of Gods Word which contains a most worthy and welcome message namely that mankinde is fully redeemed by the blood of Jesus Christ the only begotten Son of God manifested in the flesh So that now for all those that repent and believe in Jesus Christ there is prepared a full remission of sins together with Salvation and life everlasting Iohn 3. 14 15. Acts 10. 43. Thus have I shewed you what the Covenant is and the difference which it seems plainly you your self did not understand though you taxed another for ignorance But now the Divels and damned are out of this Covenant they are under the curse they cannot repent they cannot truly believe they are hardned and therefore no hope of Salvation to them In the next place of your errours and abominable absurd shifts to maintain them you have found out a prettie distinction of everlasting You say when everlasting and the words for ever are mentioned singly they signifie a time which shall have an end but when they are ingeminated or repeated as from Everlasting to Everlasting or for ever and ever then they signifie Eternitie or a time without end or to this purpose page 18. Your own words shall confute your errour your tongue shall make you fall for if you read Apoc. 14. Verse 11. you shall finde that they that worship the beast are tormented with fire and brimstone And the smoak of their torments ascend for ever and ever habemus confitentem that the pains of Hell are perpetual because they are said to endure for ever and ever Your next answer contains such horrible Blasphemie that it deserves rather a reply from the hand of the Hangman then an answer from the Pen of any man You say and I tremble to repeat it that Hell fire not only is as eternal as God but that God himself is that consuming fire viz. of Hell A most damnable assertion which is all one as to say that Summum bonum is Summum malum that he who is the chiefest good and happiness it self is the chiefest evil And Hell fire it self which was made for the Divels and the damned Mat. 25. 41. For what can it be else let the exposition be what it will the Playster will be too narrow for the Sore God is sometimes compared in the Scripture unto a consuming fire to shew the greatness of his anger against sinners and that except they repent he will burn them up and consume them as a fire consumes the Wood the Chaffe the Stubble but I never heard before that God was said to be Hell fire and I hope shall never hear it again You said absurdly that David was in Hell even while he was upon the earth understanding Hell locally as I understand for why else should you urge it here which cannot be A body cannot be in two places at the same time Secondly you quote the 88. Psalm 6 7. 't is common in the Scriptures for the Spirit of God to use Hyperboles that is transcendent kinds of speaking as it is said that there were among the Canaanites Cities walled up to Heaven that is the Walls were very high So when the greatness of the miseries afflictions and troubles of Gods Children is set forth it is compared unto Hell Ion. 2. 1 2. Then Ionas yrayed unto the Lord his God out of the fishes belly and said I cried by reason of my affliction unto the Lord and he heard me out of the belly of Hell cried I and thou heardest me You mention that place in the 1. Cor. 3. 10 11. nothing to the purpose for that fire there mentioned is to trie Doctrines that are built upon Iesus Christ the foundation the true corner stone whether they be Gold or Silver Hay or Stubble if they be of the first sort they shall abide if of the second they shall burn and vanish Now this fire is not the fire of Hell nor of Purgatory as the Papists hold but the fire of Gods Word or the spirit working by the Word which by the light thereof that is as clear as the day when once it ariseth in our hearts doth manifest and declare what is Silver what is dross If any mans work abide he shall receive a reward Dan. 12. 3. They that be wise shall shine as the brightness of the Firmanent and they that turn many to righteousness as the Stars for ever and ever But if his Work burn he shall suffer loss Mat. 5. 19. He shall be accounted least in the Kingdome of Heaven yet if he have kept the foundation he shall be saved yet as by fire He doth not say by fire but as by fire that is by afflictions which are compared to fire 1. Pet. 4. 12 13. for by them God shall correct him and cause him to see his errour Before I was afflicted I went wrong saith David Psal. 119. 67. And in Iob 33. 14 15. God speaketh once yea twice yet man perceiveth it not He openeth his eyes by correction that he may keep back his soul from the Pit And this I conceive is the meaning of the spirit of God in these expressions Thirdly you nrge that place of Hos. 13. 14. I will ransome them from the power of the Grave c. To which I answer First there is a civil

faith because as the body from the head receives life and motion so do we from Christ who is our head and we his members You tell us that God the Father did appear as a Son Which is false it was God the Son that took our nature upon him In the fulness of time God sent his Son Gal. 4. 4. The Father never appeared or spake immediately but twise and that was at the Baptisme of Christ and in his Transfiguration Mat. 3. 17. Mat. 17. 5. You say now so long as man is without this manifestation of God which is Christ in him he is a Reprobate This is also false for Christ telleth us that he hath Sheep that are not called aswell as Sheep that are called Iohn 10. 16. other Sheep I have which are not called that is that have not this spiritual manifestation Now until men are called and converted we know they have not the manifestation of the spirit and we know also that there is a spiritual desertion sometimes for trial as in Iob sometimes for correction as in David and yet neither of these were Reprobates You say what is a Reprobate but not to have Christ in you Which is a most absurd definition of a Reprobate and to prove it you produce Rom. 1. 28. because they did not like or retain God in their knowledge God gave them over to a reprobate minde When Reprobation is a part of Gods eternal decree whereby God hath purposed to pass by some that were in the state of corruption as well as to elect others unto eternal salvation Rom. 9. 11 12 13. c. Now how doth your definition suit unto this Nay how doth that of Rom. 1. 28. prove your definition which was a spiritual judgement inflicted upon the Heathen for not walking according to that natural light which God had imprinted in their minds which indeed was a fearful judgement whether it be taken actually or passively if actually as a mind approving things to be reproved and reproving things to be approved a mind judging good to be evil and evil to be good Iob 21. 14. Isa. 5. 20. Wo unto them that call good evil and evil good that put light for darkness and darkness for light Or else passively as a mind reprobated and rejected of God and such a mind was in Abab who sold himself c. in Iudas that sold his Master in Esau that sold his birth-right or blessing Something more is insinuated by you in the end of this Chapter for universal Redemption And to prove it you mention that of 1 Tim. 2. 4 5. Who will have all men to be saved c. which is understood of his revealed will which is if they repent and believe Iohn 3. 14 15 16. Mark 1. 15. Mat. 16. 15 16. Acts 20. 20 21. and many more places so that if they repent and believe they shall be saved if not for ought that God hath revealed unto us they are utterly lost But have all men power to repent and believe By nature they have not For we are dead in trespasses and sins Ephe. 2. 5. and God must quicken and put life into us before there can be any motion in us and this he doth put into his elect by his spirit the Word and Sacraments being instruments Ephes. 4. 20. which because God doth minister by men it is therefore attributed to the Ministers of the Gospel 1 Cor. 4. 15. Let therefore men so account of us as of the Ministers of Christ and Stewards of the Mysteries of God 1 Cor. 4. 1. Trample not therefore Gods Ordinances under your feet lest you neglect your own Salvation CHAP. IX The subject of this Chapter is the sin against the Holy Ghost of the which I could wish you were as clear as you are ignorant but your ignorance must be your best Plea otherwise scarce any ventured farther to be guiltie of it then you have done First we will set down the nature of it so far forth as it is revealed in the Scriptures unto us It is called the sin against the Holy Ghost not because it is done only against the Deitie of the Holy Ghost for he that sins against the Deitie of the Holy Ghost sins also against the Deitie of the Father and the Son because the three Persons are all one God but because it is against the immediate action of the Holy Ghost that is against his immediate Illumination for albeit this be a work common to the three Persons in the Trinity yet because the Father and the Son do effect this by the holy Ghost it is therefore called the sin against the holy Ghost onely 1. The efficient cause of it is obstinate Malice against God and against Christ as in Julian the Apostate who when he was strucken with an arrow received the blood issuing out of his wound into his hands he threw it up despitefully into the Aire and cryed Vicisti Galilee 2 The object of this sin is God himself and the mediator Jesus Christ Heb. 10. 29 30. 3. The subject in which it is found is onely such as have been inlightned by the spirit of God and have tasted of the good gift of God Heb. 6. 5. So that the elect cannot commit this sin and therefore they that feel in themselves a sure testimony of their election need not despaire for they are kept by the power of God unto life everlasting This sin cannot be forgiven not because it is greater then the merit of Christ can satisfie for but because after a man hath once committed this sin it is impossible for him to repent for the gift of Repentance proceedeth from the Holy Ghost and the Holy Ghost remaineth in us through Christ apprehended by faith now no man doth apprehend Christ who doth maliciously despise and contemn him Out of this which hath been spoken we may thus define this sin The sin against the holy Ghost is a voluntary denyall of and blasphemie against the Son of God or of that truth which was before acknowledged concerning him and so consequently a Vniversal defection from God and his Church We have an Example of this in the devil who though he knew well enough that Iesus was the Christ yet he never ceased both wittingly and willingly to oppose the very sacred Majesty of God in him together with the kingdom of Iesus that as far forth as he could he might utterly supplant the same by the Pharisees Mat. 12. 32. Iohn 3. 2. Now Sir consider whether those men that have maintained the articles of that faith into which they have been baptized which articles have been and are professed by all the true Christian Churches in the world and are firmly g rounded upon the word of God which is the pillar of our faith have committed this sin or you that have first profest and afterwards fallen away from the faith and opposed the chief Articles or fundamental points of it as Christs conception in saying he

was conceived in original sin and so raze the very foundation of true Religion for if the root be impure all the Branches must be impure Christ then would have needed a Saviour himself and could not have saved others 2. His Resurrection his Ascension his session at the right hand of God I say examine your own conscience whether you can be clear or not who have done all this by your senselesse Alegories for my part I leave it to God to judge who searches the heart and knowes whether you have done his out of malice or ignorance Now it is fit your weak and absurd description of the sin against the Holy Ghost be examined You say to sin against the holy Ghost is to rebell to war to resist the spirit and to prove it you bring Chap. 5. to the Gal. v. 17. The words are these The flesh lusteth against the spirit c. and so by consequence you make the flesh lusting against the spirit to be the sin against the holy Ghost A sin which Gods best children are guilty of Read Rom. 7. 21 22 23. This deserves to be hiss'd at rather then answered and let me advise you to read more and write lesse For howsoever your purblinde seduced Followers may beleeve you yet all men of sound judgement will plainly see that it is not the spirit of God that hath inspired you but the spirit of blindnesse and ignorance that hath missed you I woulde here conclude this Chapter but that you confesse the sin against the holy Ghost shal never be forgiven in this world nor in the world to come which is the truth grounded upon the words of Christ Matth. 12. 32. and therefore by your own confession such as commit thissi nne shall never be redeemed out of hell CHAP. 10. In this Chapter you endeavour to prove that man shall not be destroyed but onely the sin that is in man Your words are Therefore man shall not be destroyed but the work of the Devil in him Your first argument to prove this is because God made man therefore man shall not be destroyed and you may as well say Because God made all sensitive and vegetable creatures as Beasts and Plants therefore they shall not be destroyed Are not the Creatures made subject to vanity by reason of the sin of man if they be much more shall man that made them subject be subject himself What do you think of the old world were not they created by God yet you know they were destroyed You will say this was but a temporal destruction it is to be hoped that when the waters rose upon the earth many repented and so though their bodies perished yet their souls were saved but yet the most part perished both temporally and eternally as Peter testifies 1 Pet. 3. 19. Your 2. Argument is Christ came into the World to save Man the work of God but all mankinde is the work of God therefore Mankind who is the image of God shall not be destroyed is not here a goodly conclusion that hath more in it then the premises to answer it though man that is renewed restored to the image of God shall not be destroyed yet man that is not restored to the image of God shall be destroyed though he be his Creature for without holiness no man shall see God Depart from me I know you not ye workers of iniquity Thirdly your third argument is Christ came into the World to destroy the works of the Divel therefore man shall not be destroyed how doth this follow Your argument ought to be thus framed Christ came to destroy the works of the Divel in men therefore those men in whom the works of the Divel are destroyed shall not be destroyed but there are some that have not the works of the Divel destroyed in them Jo. 8. 44. therefore they shall be destroyed Your fourth argument is if man must die for his own sins and go to Hell with them in vain then did Christ die for mans sins pray where lies the fault in Christ or in the man that will not applie Christs death unto his soul for his Salvation Rom. 9. 30 31 32. 1 Cor. 1. 18. A Physitian composeth a medicine which is able to cure his patient and to save him fromdeath but the patient will not apply it for his remedie according to that in Jer. 51. 9. Balm was provided for her but she would not be cured and likewise the Pharisees rejected the Counsel of God against their own Salvation Luke 7. 30. Christ would have gathered Jerusalems Children together as a Hen doth gather her Brood under her wings and they would not Luke 13. 34. Something is here spoken of that place of Scripture 1 Iohn 3. 8. He that commits sin is of the Divel c. that is he that commits sin as the Divel doth or as did the Pharisees John 8. 44. ye are of your father the Divel and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him but to infer from this Text that he which commits sin although of infirmitie as Paul did Rom. 7. 14 15 16. is a most impudent perverting of Scripture Do not the best of Gods children sin In many things we sin all saith the Apostle James If there be any that saith he hath no sin he makes God a lyer and his word is not in him 1 Iohn 1. 10. Peter confesseth as much of himself when he saith Depart from me for I am a sinful man Luke 5. 8. But you urge Christ came to destroy the works of the Divel 't is true but not in your sense but in the sense which the Scriptures do allow that is Christ came to destroy the works of the Divel which he did by his death and Resurrection He did not only justifie us Rom. 6. 22. but also sanctifie us Rom. 6. 3 4 5 6. c. Christ loved his Church and gave himself for it that he might sanctifie and cleanse it c. Ephe. 5. 25 26. yet so long as she is in this world the Jebusite will dwell in her coast with whom she must have a continual conflict which made Paul himself to say I am carnal sold under sin Rom. 7. 14. carnal but not totally as the unregenerate are but partly carnal and partly spiritual the flesh lusting against the spirit and the spirit against the flesh and therefore he cries out O wretch that I am who shall deliver me from this body of sin mark what he saith me and therefore he speaks in the Person of a Regenerate man And this may serve to satisfie Captain Smiths question whether Paul spake in the person of a Regenerate or unregenerate man in that he saith who shall deliver me You say in the conclusion of the tenth Chapter it is manifest that all men were and are the people of God though untill this

veritie of the general judgement at the last day which is written with a beam of the Sun and with the very finger of God if you be not past all shame be ashamed of your damnable doctrine whereby you endeavour to overthrow as you are truly told by Mr. Head the very fundamentals of Christian Religion CHAP. XIII The practise of Magistrates and Ministers discovered how they one uphold another to serve not the Lord but themselves The Magistrates and Ministers do not denie that they defend one the other and in so doing they fulfil their dutie serve the Lord and discharge a good conscience For they are the two hands by which the Lord doth govern his people and as one hand ought to help and assist the other so ought the Magistrate and Minister to strengthen and defend one another Thou leadest thy people like Sheep by the hands of Moses and Aaron Psal. 77. 20. who was it that led his people God wherewith By the hands of whom Of Moses and Aaron what were they The Prince and the Priest the Magistrate and the Minister That these were ordained by God to assist each other you may read Exod. 4. 14 15 16. and how they did assist each other you may finde in Exod. 7. and Numb. 16. when Jannes and Iambres withstood Moses Aaron lends him his Rod and when Corah Dathan and Abiram that cursed crue rose against Aaron crying out as such as you do by us ye take too much upon you ye sons of Levi all the Lords people are holy Moses lends him his hand as you may read in Numb. 16. Both Magistrates and Ministers are the Lords Shepherds under Christ the great Shepherd of our souls and both must joyn together in defending the flock from the teeth of the Wolf and from the Claws of other ravenous beasts that seek to devour them the Ministers with the sword of the spirit and the Magistrate with the sword of Justice for the first read Tit. 3. 10. Ephe. 4. 11. 1 Cor. 12. 28 29. for the second read Rom. 13. 1 2 3 4 5 6. 1 Pet. 2. 13 14. and Deut. 13. It is a great curse to have evil Magistrates or evil Ministers and yet it is a far greater to have none at all for then every man teacheth what he will 2 Chron. 15. 3 4 5. every man doth what he will Micah sets up Idolatry and consecrates a Priest Iudges 17. the poor Levite hath his Concubin ravished and Dan goes a robbing Iudg. 18. Those that under colour of Christian libertie go about to take away Ecclesiastical and Civil Government abuse the Scriptures and as much as in them lies endeavour to destroy both Church and state for the libertie which the Scripture speaks of in Gal. 5. 1. is a liberty from the Ceremonial Law from the power and dominion of sin from the rigor and curse of the Law and a liberty in good things not an Exemption from Ecclesiastical and civil Government as is apparent in Rom. 13. 1 Pet. 2. Heb. 13. 17. Those therefore that resist the powers resist the ordinance of God and shall receive to themselves Damnation Also they endeavour to overthrow the Christian State ubi nullus Gubernator corruit Populus Prov. 11. 14. as a ship without a Pilot so a people without a Governour and Counsel must and will fall and excellent is that prayer of Moses Num. 27. 16 Let the Lord the God of the spirits of all flesh set a man over the congregation which may go out and in before them that the Congregation of the Lord be not as sheep which have no shepherd You say let the people judge who thy are that cause divisions we also say the like and that the Apostle in that place of Rom. 16. 17 18. tells them who they are They that teach Doctrine contrary to that which they had been taught Now I pray who do so you that overthrow the Articles of our faith in that sense they are delivered received and beleeved by all the Christian Churches in the World or we that defend them you that by good words and fair speeches deceive the hearts of the simple Rom. 16. 18. or we who tell them the truth that if they live and die in their sins in following after unrighteousnesse and disobeying the truth The Lord in flaming fire shall take vengeance on them for they shall be punished with everlasting destruction from the presence of the Lord c. read 2 Thes. 1. 8 9. Rom. 2. 9 10. You that speak evill of Dignities and despise Dominions Iud. 8. or we that defend them T is you build up Babel with blood and raise the foundation of Sion you cannot be said to build up Sion in that you cause the people to err by crying peace when there is no peace that all mankinde Iew and Gentile shall be saved contrary to the very words of Christ Matth. 25. 46. 2. That a Regenerate man cannot sin contrary to St. Paul Rom. 7. 23 24 25. Who shall deliver me from this body of death Me he speaks of himself 3. That there is redemption out of hell and that hell paines shall have an end contrary to the words of Christ Mark 9. 44. Their worm dieth not and the fire is not quenched 4. That good works are not needfull to salvation When the Scripture saith without holinesse no man shall see God Heb. Heb. 12. 14. You charge us with preaching for hire saying You the Priests divine for mony c. which page is full of such reproaches and slanders For we preach to convert souls to God to build up the Church of Christ and as for our Tithes which you call uor hire we take them as our inheritance setled upon us by the Laws of God and the Laws of the land Who have thought fit that he that serves at the altar should live by the altar according to that 1 Cor. 9. from the first to the 15. verse It is your self and such as you are that preach for Reward that live by gifts and bribes wherfore you devise false Doctrines such as will please foolish corrupt Mens fancies that put hony in the Sacrifice instead of salt and sow Pillows under mens Elbows that they may sleep at ease in sin that tell the wicked they shall live though God hath said they shall surely die except they repent that strengthen the hands of evil doers that they should not return You I say run without sending Ier. 23. 21. I have not sent these Prophets yet they ran that bring in damnable Heresies and preach aliud Evangelium another Gospel Gal. 1. 6 7. not that there was another Gospel then that which Paul taught but because there was like yours an invention of their own braines Good reason therefore have the ministers to warn the peopel to beware of you and the Magistrates to shut you up that you sow not your damnable doctrines among the people that they follow not your pernicious wayes by