Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	sin_v	19,442	5	9.9710	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67398	The necessity of regeneration in two sermons to the University of Oxford / by John Wallis ...	Wallis, John, 1616-1703.	1682 (1682)	Wing W595; ESTC R12565	29,011	54

Fruit may be so also There must be a New Nature to bring forth a New Life I have now done with the Explication of the Text and Doctrine There be two things yet remaining which if there had been time for it were proper enough to have been here discussed 1. From whence it is that this necessity of a New Birth proceeds 2. By what Power it must be wrought The first of them we have touched by the way in shewing It is not Humane Nature as God made it but Corrupt Nature that makes this work necessary For if we had not Degenerated from what God at first made us there would not have been that need of being Regenerated which now there is The latter is intimated partly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text and partly in Christ's further Explication ver 5. Except a man be born of Water and of the Spirit For that which is born of the Flesh is but Flesh 'T is that which is born of the Spirit is Spirit But these the time not permitting I must either Omit altogether or at least reserve till another season The Necessity of REGENERATION A SERMON Preached before the UNIVERSITY of OXFORD AT St. Mary's Oxon. October 9th 1681. JOHN iij. 3. Jesus answered and said unto him Verily verily I say unto thee Except a man be born again he cannot see the Kingdome of God I Have heretofore begun the handling of this Text and through God's assistance hope now to finish it By the Kingdome of God is meant all that happy estate which the Children of God those that are born of him do enjoy as well here as hereafter This the Scripture doth usually set forth by Metaphors taken from all those things which amongst men are accounted excellent or desirable either as Necessary as Pleasant as Profitable as Glorious or on what other consideration soever as being much more desirable than all these put together and amongst the rest by that of a Kingdome 'T is called here the Kingdome of God and the Kingdome of Heaven elsewhere by way of Eminence and of Contradistinction to those on Earth those of Men as much surpassing them as Heaven is high above the Earth This Kingdome is commonly distinguished into that of Grace and that of Glory And they are both here intended in the word Kingdome But especially the latter Those of Grace being included in the former words Except a man be born again except he do here attain the Kingdome of Grace he cannot hope hereafter to see that of Glory To see this Kingdome is not so to see it as the Rich Glutton saw Lazarus in Abraham's bosome Luke 16.23 to see it a far off without being the better for it But so as when Christ says Mat. 5.8 Blessed are the pure in heart for they shall see God and Saint Paul Heb. 12.14 Without Holiness no man shall see the Lord That is to see it as to Enjoy it and have a share in it And he that would thus See the Kingdome of God must the Text tells us be born again That is he must have a New Nature a new Nativity He must by Regeneration or his First Birth or a Second Birth become a Child of God a Child of Grace as by Generation or his First Birth he is a Child of Man a Child of Sin Now we are in Scripture called the Children of God in a double sense Children of God by Adoption and Children of God by Regeneration Which though they both belong to the same Persons yet in a very different Notion The one implies a change of State or Condition As when a Person who by nature is not a Son is by Adoption put into such a condition as if he were a Son and intituled to the Inheritance The other implies a change of Nature or Disposition As when a Lion becomes as a Lamb when a Fierce nature becomes Meek and Gentle when a Wicked man becomes Holy Like as 't is one thing for a Prince to Pardon a Malefactour and put him into a condition of Not-guilty Another thing to make him an Honest man and not inclinable to the like offence again The former of these relates to Justification the other to Sanctification Adoption being the compleating of Justification as Regeneration is the beginning of Sanctification And 't is the latter of these that the Text means in being born again But though the Notions be different the Things do alway go both together And so the Text tells us Except a man be Born again he cannot See the Kingdome of God We cannot expect to be the Sons of God by Adoption and so intituled to the Kingdome of God unless we be first the Sons of God by Regeneration and so made partakers of the Divine Nature And this is the Result of what we discoursed more fully the last time To shew the necessity of this Change of Nature in those who shall see the Kingdome of God There remain yet two things to be as we then said considered 1. From whence it is that this Necessity of a new Birth proceeds And 2. By what Power it must be wrought And after that to make Application As to the First of these the Ground of this Necessity We are to consider of Man in a double capacity First as God made him and secondly as he made himself God made man upright saith Solomon but he hath found out many Inventions Eccles. 7.29 God at first created man after his own Image Gen. 1.26 27. In Knowledge Righteousness and true Holiness Eph. 4.24 Col. 3.10 Void of all Sin Habitual or Actual And had we continued in such a state as wherein God made us there would have been no necessity of this change of Nature We had then without it continued Holy and Happy Had there been no Sin there had been no need of a New-birth Had there not been a Degeneration from what God made us at first there had been no need of a Regeneration to reestate us in it But Man by Sin having lost his Holyness lost his Happiness also As by One man Sin came upon All So Death or Misery the Effect of Sin Rom. 5.12 By one man Sin entered into the World and Death by Sin And Death passed upon all men for that all have sinned Or as the Margin reads it in whom all have sinned And so Grotius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per quem By whom Ver. 14. Even upon them who had not sinned after the similitude of Adam's transgression That is as it is commonly understood even on Children who had not sinned by imitation or as Adam did And so Grotius etiam pueros nullius commissi reos v. 13. From whence St. Paul there infers that there is Sin even in such As without which they would not been subject to Death And David tells us of himself Psal. 51.5 I was shapen in iniquity and in sin did my mother conceive me And St. Paul likewise Rom. 7.18 I know that