Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	apostle_n	law_n	transgression_n	5,619	5	10.4785	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49441	A treatise of the nature of a minister in all its offices to which is annexed an answer to Doctor Forbes concerning the necessity of bishops to ordain, which is an answer to a question, proposed in these late unhappy times, to the author, What is a minister?	Lucy, William, 1594-1677.	1670 (1670)	Wing L3455; ESTC R11702	218,889	312

God I will not enter into those large and tedious discourses of Gods hardening mens hearts by dereliction of them or of that which is termed the sin against the holy Ghost how these may devest a man of his Inheritance It is enough for my purpose that any baptized man hath such an interest in God as when he repents he is sure of admission and therefore though many Laws have been severe in punishing Delinquents as enjoyning penances for many years sometimes more or less as sins were adjudged greater or less and of later times and at this present in the Church of Rome there are Casus reservati reserved Cases not to be pardoned some not by the Parochian some not by the Bishop of the Diocess some reserved only for the Pope yet in case of death all these Ecclesiastick Constitutions are adjudged dissolvable by the best Casuists and the Parochian hath power to absolve and remit them So that for Answer to this Argument I may justly say that these baptized Apostates are still Heirs of Heaven but such as have aliened their estate with a power of revocation upon certain conditions which when they perform the estate is theirs again and agreeing to this will the Answer be to another place which is much insisted upon by the Antinomians and many others symbolizing with them SECT VIII The 1. of St. John 3. 9. expounded THat is 1 John 3. 9. Whosoever is born of God doth not commit sin from which is deduced That sinners are not Gods children are not born of God not heirs therefore have not title to him and his blessings if not sinners much less so great sinners as Apostates To understand which Text and farther to illustrate this truth conceive with me First That this phrase sinneth not or committeth not sin that will not be materiall cannot be understood of doing nothing that is sin for our Apostle in this very Epistle hath declared the contrary Chap. 1. 8. If we say that we have no sin we deceive our selves and the truth is not in us Again Verse 10. If we say that we have not sinned we make him that is God a liar and his Word is not in us Again Chap. 2. verse 1 2. If any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins Then they sinned and in such manner as they have need of Christ for a propitiation Secondly I cannot conceive these words so as Beza expounds them in the 4th verse which he would have guide the whole sence of the phrase throughout this Chapter he saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth differ from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit sin differs from sinning because to commit sin is to do it knowingly against his conscience To conclude he makes it an high kind of sinning and to sin with reigning sin I know no necessity to force any such exposition from the phrase and I am sure he chose a most unlucky verse to obtrude that exposition upon for in that place the Apostle saith He who commits sin transgresseth the law for sin is the transgression of the law phrases which are affirmed of him that committeth sin but agree to all sins for every sin is the transgression of the law and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commit or do or make sin is no more than to sin and to this inconsideration in Beza fuller the Apostle in verse 6. useth only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who remains in him sinneth not There because the sence is as pregnant to shew the inconsistence of the birth or being in Christ and sin as before he refers the Reader to the fourth verse so that there was a distinction in the 4th verse betwixt sinning and committing sin but here there is none in the 6th verse but to sin must be to do it as is expounded with an high hand But I have shewed there could be no such sence in that verse and therefore much less in this where was not the least phrase guiding to it I come now to the Text I have tumbled over divers Expositors and he that pleaseth me best is Cardinal Cajetan in his Comments upon the Text who seems to me to dive deeper into and drive closer to the sence of the Text than others Vasques Comes in a word or two towards it likewise and many touch upon it his sence is that he who is born of God and he who remains in him sins not nor can sin this must be taken saith he formaliter formally quatenus say the Logicians as he is born of God This we may perceive to be the sence of the Text because throughout this Chapter the Apostle describes two sorts of actions good and evil two principles from whence they came the good from God whose sons we are called that do good and are as●imilated to him by such actions the evil from the devil verse 8. Now these two principles are in every man when he doth well his actions come from God and so far forth he is from God and when he doth evil his actions are from the devil and so far forth he is from the devil nay we may not only find these two principles working their effects in the same man but like Jacob and Esau strugling at the same time in the same womb who shall come out first and like fire and water contending at the same time for preheminence as St. Paul wonderfully describes Rom. 7. insomuch that in the 24th verse it made him cry out like a woman in labour of this birth O wretched man that I am who shall deliver me from the body of this death So that these two principles are in the same man perhaps sometimes he sins in that he sins quatenus as he sins he is not born of God then he doth righteousness out of that regard as he doth righteously he is born of God Now yet that you may farther see that this is the sence see that this thread this clew must lead ●ord● to the exposition of the pieces in this same business of this Chapter verse 6. He who sinneth hath not seen God nor known God This must be understood quatenus in that regard every man hath sinned then no man hath seen or known God no but quatenus in that regard that he sinneth he hath not seen God nor knoweth him he sets not God before his face so that there is a necessity of this exposition from the like speeches of the Apostle so likewise from that phrase in the 9th verse He cannot sin Certainly he who cannot sin cannot but do righteously because he is born of God out of that cause and principle whilest he keeps himself close to that quatenus as he is born of God as likewise he sinneth not because the seed remaineth in him yet St. Paul whilest the seed was in him did sin but not quatenus A man may have the seed of God and the seed of the

Service without Compulsion and since he was to leave the World himself he took Order with his Servants to Act as if he were present and Negotiate the great Work of Salvation of Souls by a Delegate power from him Therefore in the 16th of St. Mark v. 14. you may observe that he appeared to the Eleven that is to the Eleven Apostles for one of them Judas had apostatized and had hanged himself and in the 15th verse he gave them Commission Go ye into all the World and preach the Gospel to every Creàture that is to every Creature that is Capable of it c. there was their Commission The same Story is thought by many to be a little more fully described by St. John Chap. 20. 21. after he had appeared to them as before he said Peace be unto you as my Father sent me so send I you and then he breathed on them the Holy Ghost Mark this phrase As my Father sent me It is a particular phrase not used elsewhere and therefore intimates some extraordinary matter God had sent many men before but never any besides Christ with the fulnesse of Authority as it is described Mat. 28. 18. All power is given me in Heaven and Earth All power was never given to any before I send you therefore with all power as my Father sent me So the power then of Giving powers to others which was never given before but to my self and therefore in that place of St. Matthew before cited in the last verse too I am with you to the end of the World with you teaching baptizing giving Orders to others for that is mightily enforced out of the word Sicut as my Father sent me and indeed else he could not be with them in their persons to the end of the World but in their Succession by which means he might well be said to be with them to the Worlds end Having now touched upon these places I will Collect this here was in the 28 of Matthew vers 19. Baptism Instituted Matter and Form In the Name of the Father of the Son and of the Holy Ghost which we read not prescribed before we see the Officers appointed these Eleven in their personal bodies or succession wee see their Diocesse enlarged preach to all Nations and as preaching so baptizing as large they go together we see the Subjects of their Sermons enlarged before Christs Death When they had to do with the Jews only it was the Kingdom of God is at hand Now it is to observe all things that I have commanded you So that then we see first before our Saviours Death two sorts of Officers Apostles Disples their Office at the first limited to preaching and that to the Israelites that they did baptize we are assured but not in what Form nor by what Commission untill after our Saviours Death then we have seen the Holy Communion Instituted just before his Death in Matter and Form and Commissioners appointed to Celebrate it to wit the Apostles we see after his Death a full and Absolute Commission granted to these persons to whom the Communion was committed to do all things Baptise preach celebrate forgive Sins to choose and send forth others and for ought I can collect in this Story the whole Ministerial power invested in them But because something may be objected against this which hath been delivered which I take to be the foundation of what shall follow I will clear those objections which seem most troublesom to me and so proceed to shew how the Apostles managed this Stewardship committed to them SECT II. Whether the power of preaching was given only to the Apostles FIrst It may be questioned whether the power of preaching was given to the Apostles and them only To understand this we must look back and remember that the Seventy likewise were sent but that was to the Israelites only their Commission extended no farther before our Saviours Death and after his Death we find no Commission given but to the Apostles and what Authority they or any else could have to preach the Gospel it must be from them let no man trouble this or any other part of my discourse with that frivolous Objection which is often intruded into these Controversies We read not that these or these men that these Presbyters received new Commissions from the Apostles and yet find them preaching for Answer once for many other times in which it may be needfull it was impossible that the Acts or Epistles could keep a Register of all that were ordained by the Apostles or Bishops in their Age it is enough for us to know that all power for these things was given to the Apostles and we may reasonably think that of these 70. which were chosen by our Saviour such as proved worthy should be Commissioned by the Apostles and such as were unworthy as some were should be suspended ab Officio but for these particular Registers and how and when each man was is not apparent nor to be expected Well then now it seems the Apostles had all the power of preaching none others being sent in this Embassy to the World but themselves But could none else preach not gifted men Consider these men never any so Extraordinarily gifted as these were yet see as I observed they preached not without an outward Calling by Christ nor then untill he sent them Again it is observable that by his outward Word he directed their Doctrine to the Jews that they should preach the Kingdom of God was at hand and to the Gentiles Mat. 28. 20. Teaching them to observe all things whatsoever I have Commanded you So then Christ had given them Command before what they should preach I do not find no not in these yet any inspired Sermon but upon Direction and although these men had no doubt the most immediate Call that ever any had and the most extraordinary Gifts in the most extraordinary way yet for to enable them for their preaching they had Conversation with Christ which doth the most resemble the most Industrious life of Studious Scholars which in Books Converse with God as possibly a thing can do so that in that time in the time of our Saviours Life and untill his Ascention we can find no place for inward Calling without an outward nor an outward execution without means to enable them for this great Ministry of preaching but throughout a most Methodical Course SECT III. Whether these and these only were Commissioned for Baptism THE next thing to be looked upon is Whether these and these onely had the power of baptizing No doubt we may say of this that they had the Duty only none other obliged to either but they and when I have named the Duty I think I may justly adde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The right and Authority will go along for it seems to be a branch and a main one of that Great Commission Mat. 28. and without doubt a great piece of the Power of