Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	actual_a	original_a	transgression_n	3,497	5	9.6135	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44156	Adam's condition in paradise discovered wherein is proved that Adam had right to eternall life, in innocency, and forfeited it, for him and his : also, a treatise of the lawful ministry, and the manner of Sion's redemption opened, in answer to a book of George Hammond ... / by Hezekiah Holland ...	Holland, Hezekiah, fl. 1638-1661.	1656 (1656)	Wing H2424; ESTC R20188	38,977	52

to make a Covenant Deut. 11.12 where 's a special command now for Sabbath except 1 Cor. 16.1 and that so variously read by Authors that it seems not clear for that purpose And Dr. Heylin † History of the Sabbath part 2. c. 1. p. 26 27. brings in many Expositions of those words upon the first day of the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occasioned by the Greek words which may be rendred either upon one day of the week or on the first day or on the Sabbath day for that day was observed as wel as the Lords day many years after the Resurrection as Dr. Heylin observes out of Gal. 4.10 an Epistle written in the year 59. after Christ And so far were the Primitive Christians from believing there was a Command to keep holy the first day of the week that after Divine Exercises used in memoriall of theirs Saviours Resurrection and other blessings which befell them that Day they went to their common work the remainder of the Day And the learned Hierom tells us that a devout and pious woman one Paula who lived at Bethlehem with certain poor Widows and Virgins privately after they had been at the Holy Exercises of the Congregation one Lords Day returned home to their common work † Instabant operi et vel sibi vel aliis vestimenta faciebant See Helyn Hist Sab. part 2. c. 3. p. 79. which was making cloaths This I the rather write to shew that what was commanded oft in Old Testament is sparingly in the New Now the Sabbath being morall onely the Seventh Day changed into the first day of the week what needed new Commands And so for bringing Infants into Covenant in the New Testament We have just grounds having so many Commands in the old if you say that in 1 Cor. 16.1 there is a Command for observing the Lords day because 't is said As I have ordained in the Churches of Galatia I answer that relates rather to the collections there mentioned then to the enforcing a Command for setting a part the Lords day And in a digression we have firmer Ordinance for Tythes forgive that Jewish expression in 1 Cor. 9. Even so has God ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that those that preach the Gospel Tythes in Gospel time proved c. the Apostle quotes a former Statute or Ordinance for Ministry-maintenance and that seemes out of Moses Law for v. 9. the Levitical Text is alledged thou shalt not muzzle the mouth of the Oxe c. Now never did God appoint any † Free will-offerings of a atter date way to maintain those who did his service but the way of Tythes which was never type of any thing nor never repealed and indeed if Moses Priesthood had a set maintenance why should our Saviours come short And the Apostle pleads a set maintenance Who goes to warre at his own charges 1 Cor. 9. have not Souldiers set-pay I could here be large with reason but 't is a digression Here is a plainer Ordinance for Tythes then for the Lords day yet not looked on What speciall Command have you for Womens partaking of the Pascall Lamb or Lords Supper now except you court that Text of 1 Cor. 11.28 to take your part Let a man examine himself c. and under man comprehend both sexes the words are masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but you 'l say The man is a courteous Creature to the woman and will be content to comprehend her under him Thus though in expresse terms in the new Testament we are not commanded to baptize Children nor keep Lords day nor pay Tythes nor admit Women to the Lords Supper no nor to speak against Usury or to hold Christiā Magistracy yet by good consequences in the new Cōmands in the old Testament or Rules that look very like Commands My last Argument for Infant-baptisme is in Ephes 2.3 since by nature they are Children of wrath and therefore need Christs blood represented in Baptisme to wash away their sins The baptizers say the Text calles them Sons of wrath onely who walked in sinful and evill courses but I answer That Exposition gives the Text the lye for the Apostle there plainly shews first the Ephesians actuall transgressions v. 2. and part of the third and then their originall state in respect of Adam they were by nature Children of wrath of which more anon Were not Children when born naturall Children well then by nature Sons of wrath which made them break forth into so many actuall sins Person may be loved and their State hated of which in v. 2.3 here observe because the Ephesians were elect that their persons were ever beloved but their state was the state or condition of wrath in respect of originall sin but thus much for Baptisme of Infants I could produce more Arguments and answer Objections but 't is not my task there is abundant satisfaction to be had in Dr. Featley Mr. Marshall Mr. Hall Mr. Fuller B. D. Dav. Chytraus de infantum Bapt. Mr. Pagit Rossaeus and others so that Mr. Fishers voluminous Book where he calls Baby-Baptisme Babyisme shall never prevail with me to deny Childrens Baptism The third thing you affirmed was that Pope Innocent brought in Baptisme of Infants but this is a most grosse error for Innocent the third lived but about the year of our Lord 1198. and brought in Transubstantiation Description of Italy pa. 184. and Auricular confession as Dr. Heylin tells us but Infant-Baptisme was in use above 1000. years before but you are not the first who have fathered this Infant-Baptisme upon Innocent the third as you may read in Pagit his Heresiography page 16. Mr. Marshall against Mr. Tombes Pa. 92.93 94. c. has taken pains to prove the Antiquity of Infant-Baptisme to have been in the year 150. after Christ in the dayes of J. Martyr Infant-Baptisme very antient and produces his Testimony for it which was long before any Pope of Rome was in being and Origene who lived not very many years after affirms Paedobaptisme to be a tradition received from the Apostles in whose time the word Tradition was used in a good sence read 2 Thes 2.15 Irenaeus a Grand Father who lived in the same Century vvith I. Page 23.24 25. c. Martyr confirms Infant-Baptisme to have been in use in his time You may read Mr. Marshall vvho vvill also give you account vvhy Constantine Greg. Nazianzen nor Chrysostome c. vvere baptized vvhen Infants to vvit because their Parents vvere not believers at their births And having mentioned some of the Fathers Scientia non habet inimicum nisi Ignorantem I wonder why you so speak against them for darkening the light of the Gospel Some of them lived neer the Apostles times saw them who heard the Apostles and received light from their light he that is wise will drink as near to the Fountains head as he can because of the pureness and clearness of

Adams Condition IN PARADISE DISCOVERED Wherein is proved That Adam had right to Eternall Life in Innocency and forfeited it for Him and His. ALSO A Treatise of the Lawful Ministry and The manner of Sion's Redemption opened In Answer to a Book of George Hammond a Taylor of Biddenden in Kent who calls himself Pastor of Christ's Church there And affirms that Adam's Sin did bring but Temporal Death on him and all in his Loyns and that all his Enjoyments in Paradise were Earthly That none yet are in Heaven or Hell That the Jews shall return to their own Land and enjoy it That Christ shall reign in Earth a thousand years c. The truth is asserted and proved and the Errours refuted By Hezekiah Holland Anglo-Hibernus Minister of Sutton-Valence in Kent Geo. Hammond's Book is in part an Answer to a Letter sent him from Mr. Rutton about a former Dispute between them about Original Sin c. Who is this who darkens counsel by words without knowledge Job 38.2 Desiring to be Teachers of the Law but understanding neither what they say or whereof they affirm 1 Tim. 1.7 Contentionis quàm veritatis cupidiores Cic. Orar. l. 89. London Printed for George Calvert at the Half-Moon in the New Buildings in Pauls Church-yard 1656. To his benevolous Friend Mr. Maximilian Taylor of Sutton SIR YOu remember how George Hammonds Books were spread in my Parish was it not time for me to look to my people I took his Book and by way of preaching answered and confuted its errours when I remember you took notes covetous to enform your own spirit of the truth What you once heard preached you have here printed by your timely encouragement And indeed though I owe more then my self to many friends in and about Sutton as to your noble Cousen Mr. Edward Taylor of Hollingborn to my ingenious Friend M. Edw. Knatchbull of Sutton to my bountiful Friend Mr. Tho Tyndall to my Cordiall Friend Mr. James Lamb of Sutton yet this Book owes its self to you next to my self of all men under Heaven For it lay by me as a dead thing forgotten till you revived my muse and your encouragements gave life to my Book When Satibarzanes who revolted from Alexander the great challenged any of his Souldiers to fight as George Hammon almost doth the Clergy Erignis an old but spirited man accepted the Challenge with that expression What Souldiers Alexander once had I l'e shew you and at the first On-set slew him 'T is a folly to think to conquer an Anabaptist persuadebis non persuaseris such will take no answer If I can strengthen my own people I am well enough for my thinks ●h●ar Motis in Erasmus saying that to go about to confute Hammon is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to measure the sand c. when I consider the many errours in his Book I am thinking how he might have excused all with that jest in Lipsius si vera dico agnoscite those are rare si falsa ignoscite that 's most of four Book He much speaks against learning Oxford and Cambridge-knowledg 't is wisht he had more of their knowledge that his book might have had fewer errours but in that he is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I finde errours of moment in his book not tolerable in a Common-wealth R. Answ in the Book As that Adams sin brought on him and all in his loyns but temporall death c. Hence no Children eternally lost or need Baptisme yet the Apostle sayes One mans offence brought condemnation on all Rom. 5. were we not by nature Sons of wrath twice dead by nature and otherwise Jude 12. Nay born altogether in sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 9. notwithstanding the Pharisees obrayding the blind man How the whole man was infected is some difficulty but as the blind man said John 9.25 this one thing I know I was blind and now I see and we did once see in Adam and now are naturally miserable poor blind and waked Rev. 3. I confesse all in Adam sinned onely against the first Covenant but that the breach of that Covenant merited no more then temporall death I deny because of Rom. 5.18 That the souls of Adams Progeny were in Adam according to subsistence I have proved not according to essence When the souls were created in disposed bodies is controverted Tract 4. de Anim. rat Quest 1. Pag. 327. yet Eustachius concludes in maribus circa diem a conceptu quadragesimum in foeminis circa octogesimum only excepts our Saviours body whose conception was extraordinary Another errour is holding that actuall sins onely Sum of Relig Pag. 92. make men Vessels of dishonour p. 22. Dr. Usher denies sin to be the cause of Reprobation and that truly onely the means to bring it about Gods decree to be glorified in mercy and justice is the first cause of all Were not some fore-ordained to condemnation Jude 4. read Exod. 9.16 Prov. 16.4 VVicked made for the day of destruction God raised up Pharaoh for temporall ruine but why not for eternall it seems he hated him nay hardened first his heart Exod. 7.3 so persons are reprobated by the means of sin and thousands for onely Adams being by nature Children of wrath and dying out of Christ Again he denies Hell in being at present See Answ in the Book or any in glory as yet contrary to 2 Pet. 2.8 Indeed such an Opinion was once as appears by Revel 14.13 but Reformation cryed it down vers 6. The great Humanist Dr. Fotherbey in his learned book against Atheists given me by a good Friend proves that Atheists are much tormented with fear at their dying hour Mr. Tho Barber of Char● l. 2. c. 13. because of hell And are not all souls of Saints alive unto God Luke 20.38 vvhere are souls departed asleep for so many thousand of years did not Moses and Elias talk with Jesus Matth. 17. I thought Peter knew not what he said it seems it was Moses and Elias who talked in their sleep to Jesus Why did God command a reward at Even to be payd to labouring men Mat. 24.14 since those who labour unto the death for him have no reward till day of judgement I will not much longer trouble you Mr. Taylor but refer you to the book Ep. Ded. to Sr. Tho Moore jamque tuum non meum in the words of Erasmus only when George Hammond or any of that judgement say De vol. Dei that God would save more then he doth believe them not though Matth. 23.37 speak that Language at first sight Lombard or Moulin will enform you that Christ did gather all ordained to life out of Jerusalem ipsis sacerdotibus nolentibus though the Scribes and Pharisees were unwilling to have it so Who can hinder Gods work Isay 53.13 But to end I fear my studying to be brief makes me too obscure I passe by George Hammonds jeeres as telling Mr. Rutton

Gorrhanus in Rom. 5. The Greck words may be read two wayes either By one mans offence sinne entred into the world and Death by sinne because all sinned so the Syriac translation and Bulliger expounding it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause or else in whom all sinned we being all legally in Adam and by way of Equity and Justice to stand and fall with him And thus your Exposition of Psal 51. 5. In sinne I was conceived falls to the ground without any fur ther Answer For if David vvere conceived in sinne there must be soul as well as body Now the soul wants its original righteousness to guide and direct it out of a just Judgment from God which want to it is sinne besides the bodies stains So that what other Expositions you make on the Text which I shall not trouble the Reader with are yours not Davids and sit beside the saddle How David's or any ones soul and body meet and work in the † contagion of sinne I willingly pass by and come to your objection out of Ezek. 18. The Son shall-not die for the Father Which falls to the ground by what has been said I yield An innocent Son shal not die for the Fathers sinne as that Chapter means but Adam's Sons were not such in him we all sinned Rom. 5.12 As really as Levi paid Tythes in Abraham's Loyns Heb. 7 But 2ly that Chapter in Ezek. speaks onely of actual sins not such as we have from Adam therefore it proves nothing to purpose You draw an Argument against Childrens being defiled and that therefore they need not Baptisme nor were corrupted in Adam in the inward man No defiled Creature can enter into Heaven but children are fit for the Kingdom of Heaven therefore not defiled Magisterially delivered Answ The Kingdom of Heaven is to be taken two wayes and Children to be looked upon under a two-fold condition 1. The Kingdome of Heaven is to be taken for the Kingdom of Grace according to Mar. 9.1 and so in Mat. 11.12 Some were there standing who tasted not Death till the Kingdome of God came with power till Christ owned Churches gathered Ordinances administred Now Children of believing Parents belong to this Kingdome and it to them though such as you bar them from the Ordinances of the Kingdom of Grace 2. The Kingdom of Heaven is taken for glory and no children fit for it being all naturally defiled and children of wrath Now consider Childrens natural condition and they are defiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeparavit sayes Beza in Rom. 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idoneos licet non dignos fecit Col. 1. and their state a condition of wrath But again consider them as Elected and in the Eternal Covenant with God in Christ and so all the persons of Election were ever beloved and fitred for Heaven by Justification and Sanctification That all vessels of mercy are fitted or prepared for glory Read Rom. 9.23 and Col. 1.12 Now I ask the question Were children vessels of mercy or no I am sure you 'r say yes First then they were lost in Adam and in misery for mercy presupposeth misery And 2. then they must be fitted for glory therefore not naturally fit Dr. Usher tells us largely in his book called The Sum and Substance of Christian Religion pag. 416. How Children by Sanctification are fitted for glory and though by reason of ignorance and tender youth they are not capable of justification as to understand it yet they have nefit of that Eternall and Immanent act of God in Christ Jesus in which he imputed their sins to Christ and his righteousnesse to them though the transient act were not perceived by them Read Dr. Kendal against Goodwins Redemption redeemed In his most learned Digression against Mr. Baxter Pag. 17 18. who will tell you That if God did not some way act in Justification from Eternity then God doth something in time not formerly decreed which argues some change in God But I proceed to examine your mind about Esau and Jacob You conceive no Text proves Esau's Reprobatior before born I could produce the judgment of above a hundred famous Writers affirming it Read Prov. 16. ver 4. but I 'le come to reason and argue thus If God did not hate Esau before he was born but after then he loved him before he was born but he loved him not because 1. that would argue a change in God to love and hate the same person 2. The 9. of Rom. sayes God had a purpose about them before they were born ver 11. Was that purpose to love Esau or hate him If he love him how could he without change hate him I perceive God after hated him therefore in all likelyhood before he was born for Gods Decrees are positive and unchangable he calls the things that are not as if they were Rom. 4.17 He saw him condemned before born for Gods Decrees depend not upon man 3. How comes Malachy to quote that place of Gen. 25. and Paul to quote both if not to one purpose 't was declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As notes the likeness and coherency of the Texts the Elder should serve the Younger before they were born and St. Paul sayes † As it was written Jacob have I loved To wit before-born And Esau have I hared to wit before-born Or how comes else the Apostle to quote several Texts if not one to explain another Sure none put an old piece to a new garment or parallel texts where no agreement is Pray doth not the effect prove the same Why found he no place in God nor father to change his mind after giving away the Blessing nor in himself for Repentance if not reprobated And was not his servitude fore-told before born a token of hatted and Jacobs priviledge of Mastery over his Brother fore-told beforeborn and evident sign of love I could proceed to enlarge my self on this subject but I must study to be brief You alleadge Ezek. 33.11 that God desires not the death of sinners Answ I confess Voluntas sigui non beneplacili God desires not the ruine of any sinner who can repent Esau could not to any purpose Heb. 12. which was a sign of Rejection For if Believing be a sign of Election as 't is Act. 13.48 then Unbelief and Non-penitency is a sign of Reprobation God onely can give Repentance in a Tim. 2. But secondly were these such wicked as Esau Then I deny that God ever intended them repentance more then to Tyre and Sidon Matth. 11. 21. but men utterly appointed to destruction as Benhadad in the Letter 1 King 20.42 and fore-ordained to Condemnation Jude 4. For God desires Justice to be done to the Wicked 3. Were not these Elected but Wicked while in their sins whose ruine God would not have But 4. this expression shews Gods revealed Will if he spake to Reprobates to make them some way unexcusable not his concealed or decretal will of