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
A53117	The fall of man by sinne delivered in a sermon preached at the late solemne fast, Aug. 28, 1644 : wherein these three positions are briefly handled : 1. That all men are miserably fallen from God by sin, and are in a lost condition, 2. That we must see ourselves thus fallen, and utterly lost in ourselves, before we can convert and turn to God by repentance, 3. That formes of prayer may, in some cases be lawfully and warrantably used : published at the request of that truly religious and vertuous gentlewoman, mistris Elizabeth Barnham, wife to the worshipfull Robert Barnham, Esq. / by William Newport, Preacher of the word at Boughton Monchelsey in Kent.	Newport, William, Preacher of the word at Boughton Monchelsey in Kent.	1644 (1644)	Wing N940; ESTC R3278	14,865	30

natural life into Adam at his creation Verily I say unto you the houre is comming and now is when the dead shall heare the voice of the Sonne of God and they that heare shall live For as the Father hath life in himselfe so hath hee given to the Sonne to have life in himselfe Joh. 5.25 26. That is to say spiritual life to conveigh to his members And the truth is that there is nothing that can raise us thus dangerously falne but the same power that raised Christ from the dead Ephes 1.19 20. And therefore we must have recourse to to him by prayer intreating him that he wil shew his power in raising us thus falne And though it bee true that unregenerate men cannot make a prayer that God shall accept as a good worke because they are bad and out of Christ yet they may make such a prayer as he wil in his mercy heare For hee feedes the very young Ravens that call upon him Psal 147.9 Thus of the former I come now to the latter Position viz. That men must see themselves thus falne and in a lost and undone condition before they wil turne to God by repentance Hence it is that the Prophets generally shew men their sinnes and the danger of them before they exhort men to that duty Thus the Prophet Esay shewed the Jewes first their deplorable state by reason of their sinnes before hee exhorted them to purge themselves from them Hee told them that they were worse then the Oxe or the Asse Esay 1.3 that they were like a man leprous from the crowne of the head to the sole of the foot that they were as corrupt as Sodome and Gomorrah before hee exhorted them to clense themselves by the teares of true repentance vers 16. And the same Prophet would have those that followed after righteousnesse that sought the Lord to looke first to the Rocke from whence they were hewen and to the hole of the pit from whence they were digged that they might see their original sinne the fountaine and their actual transgression Esa 51.1 2 3. the streames that issued from thence before he promises them any comfort and consolation And in another place calleth only those that thrist that is to say that are apprehensive of their want and misery by sinne To come unto the waters Esay 55.1 2. c. And our Saviour cals none to him for ease but those that feele their sinne a burthen Matth. 11.28 Men must first apprehend themselves sicke or at least in danger in regard of their health before they will seeke to the Physitian so men must first finde themselves sicke of sinne before they will repaire to the Physician of their soules The whole need not a Physician but they that are sicke I came not to call the righteous but sinners to repentance Matth. 9.12 That is to say not those that are puffed up with an opinion of their owne righteousnesse as the Pharisees were but those that see their sins and see themselves to be in great danger by reason of them yea utterly undone by them The Reasons are two whereof the one respects sinners to be converted the other God to whom they are to convert and turne Reas 1 In regard of sinners such is the pride of their nature that they will not humble themselves and seeke to him untill they see themselves in extreame need of him and utterly undone without his mercy which they can never doe without a through sight of the hainousnesse of their sinnes This we may see in the example of the Prodigall whiles his portion lasted nay whiles he could any way subsist without his father though it were by swines meat he could be never brought to thinke of returning home but when hee was denied the huskes of the swine so that hee could by no meanes subsist without his father then hee resolved to returne home to him by weeping crosse and to say Father I have sinned c. Luke 15.16 17. Reas 2 In regard of God for hee will have men thus lost in their owne esteeme before grace bee shewed them in their conversion and acceptation that they may learne to price him and his grace when they doe enjoy them Wee can never know the worth of grace unlesse wee know the want of it And hence wee see that CHRIST calleth none unto him but them that finde their want of him If any man thirst let him come unto me and drinke Joh. 7.37 And let him that is a thirst come And whosoever will let him take the water of life freely Revel 22.17 Vse 1 This shewes the duty of Ministers in this regard which is to teach men the great misery they are in by reason of their sins that they are hereby the children of wrath and liable to eternall death that so they may turne to God for mercy and to this end to shew them the hainousnesse of their sins and the impossibility to be saved by the covenant of workes Thus doth the Prophet here Thou hast fallen c. And therefore Take unto you words and turne to the Lord and say unto him Take away our iniquity and receive us graciously And so doth the Apostle Saint Paul he tels us againe and againe that in the Law wee can see nothing but our sins and our wofull estate by reason of them By the Law saith he comes the knowledge of sinne Rom. 7.7 and he shewes that in the Law wee may reade our condemnation written in such faire characters that he that runs may reade it For faith he Moses describeth the righteousnesse that is of the Law that the man that doth those things shall live in them Rom. 10.5 and therefore he tels us that the Law is our schoole-master to drive us unto Christ Galath 3.24 Without all question it is necessary that we should see our sin and danger by reason of it or else we shal never come to Christ for remission and salvation 2. This should teach every one that desires to convert and turne to God by repentance to labour to see how farre he is falne from God by sin and in what misery he is by reason hereof and to this end he should view his heart and life not in the false glasse of his owne or others corrupt opinion or fancy but in the looking-glasse of Gods Law that will not flatter him that so hee may see the deformity and filth of the one and the obliquities and wanderings of the other and the just reward of both viz. eternall wrath and destruction Unlesse we all thus doe which Israel at the exhortation of the Prophet here wee shall never turne to the Lord our God wee shall never seeke him with earuestnesse as men undone without it for grace and mercy If thou Lord shouldest bee extreame to marke iniquity O Lord who shall stand but there is mercy with thee that thou mightest bee feared Psal 130.3 4. We must see our selves utterly undone in rigour of

speake the language of Canaan Isa 19.18 wee cannot speake in a spiritual manner either in prayer to God or by instruction or comfort to the edification of our brethren 3. Dead men have no faculty locomotive they move no further then moved no more can wee move spiritually in the worke of God we can do nothing that hath all the ingredients of a good worke in it Moral workes may be done and the carkas of spiritual ones may be produced as wee may come to Church heare after a sort and seeme to joyne in prayer but all this without heart spirit and life Clockes and jackes move but not from internall principles of life but onely from externall movers weights and springs and so may we when in nature and therefore when our plummet is downe when our outward incentive is removed and wee have our ends wee shall give over moving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seorsim a me Bez. Without me or severed from me saith our Saviour yee can do nothing Joh. 15.5 4. Dead carkasses rot and stincke and so are loathsome to mens nostrils we naturally rot and stinck in the grave of our sinnes so that wee are hatefull to the nostrils of the Almighty yea our best workes are loathsome and abomination unto him Isa 1.13 15. 2. As by sinne we have falne so as to deprive our selves of spiritual life and bring death on our soules so by it wee deprive our selves of corporal life too and make our selves lyable to bodily death Rom. 5.12 By one mans disobedience sinne entered into the world and death by sinne and so death passed upon all men because all have sinned Rom. 8.10 If Christ be in you the body is dead because of sinne that is liable to death through sin Yea this our fall makes us lyable to al these afflictions and miseries that we endure which are preambles to and pieces of this death and are called death in some places Exod. 10.17 Take away from mee this death only saith Pharaoh concerning the plague of the Locusts And all the judgements of famine sword pestilence consumptions and agues are fruits of this our fall and sinne Lev. 26. Deut. 28. 3 By this our fall we have deprivid our selves of eternal life and have made our selves lyable to everlasting death and destruction and this stands of two parts the privative and the positive of the punishment of losse and of the punishment of sense The privative part of it or the punishment of losse is the want of the beatificall vision and happy fruition of the glorious God-head for evermore which is thought by Divines to be greater then that of sense or feeling because this is the losse of an infinite good whereas that is only the tollerance of a finite evil If the want of Absolons enjoyment of the society of his earthly father for a time were so great a punishment as to move him rather to desire death then life on those termes 2 Sam. 14.32 What then is the want of the presence of our heavenly Father for evermore Christ shall say to all unregenerate ones at the last day Depart from mee I never knew you Mat. 7.23 Mat. 25.41 Depart from me yee cursed The positive part or punishment of sense are exquisite torments both of body and soule in all the faculties of the one and members of the other Which in Scripture are sometimes called outer darknesse sometimes the worme that dieth not Matth. 25.30 and sometimes the fire that shall never be quenched Marke 9.46 and by many other such fearfull names as are enough to strike terrour and amazement into the hearts of the most presumptuous sinners if they had any sense in them What the miserable condition of those that suffer them is wee may partly see by the earnest request that the rich man in the place of these torments made to Abraham And he cryed and said Father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger in water and coole my tongue for I am tormented in this flame Luk. 16.24 The tip of his finger either to shew that the torments of hell do make the damned speake foolishly for else why not a pale-full aswell as a drop or else to shew that they would be glad of the least mitigation of ther paine Thus we see how we have falne to the losse of life spiritual temporal and eternall Quest. If inquiry be made how it comes to passe that we thus fal to our utter undoing without infinite mercy Answ I answer that this our fal is caused by the fal of our first parents in eating the fruit of the forbidden tree Our sinne and misery ariseth from their sin both imputed and imparted 1. Imputed for Adam and Eve were common persons they sustained the person of all their posterity whiles they stood we al stood with them when they fel we al fel with them As Levi paid tythes to Melchizedec in Abraham being in his loynes Hebr. 7.9 10. So we al sinned in Adam being in his loynes Rom. 5.18 19. Therefore as by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men to the justification of life For as by one mans disobedience many were made sinners so by the obedience of one many shall be made righteous Christs righteousnesse and obedience is ours by imputation therefore so is Adams sin and disobedience In this sin was the confluence of all sins First Infidelity and unbeliefe Secondly unthankfulnesse for their happy estate Thirdly Idolatry in desiring to deifie themselves to make themselves like God Fourthly Contempt of God and rebellion against him Fifthly Murther yea Parricide in killing themselves and all their posterity Adam was Parricida antequam parens Sixthly Intemperance and wantonnesse in that all the fruits besides would not serve their turne but they must needs have that for their lust Seventhly Theft in seazing on that which was none of their owne without the owners leave Eighthly there was an assent to the false testimony of the Devil Ninthly an ambitious desire of an higher dignity then God had given them yea of the glory that belonged only to himselfe And therefore they erre that thinke there was nothing but intemperance and pride in it Now al these sinnes of theirs folded up in one are justly devolved upon us their posterity and imputed unto us 2. Imparted and thus we came by that original filth that pollutes both soule and body viz. by propagation from our first Parents Behold I was shapen in iniquity and in sinne did my mother conceive mee Psal 51.5 This original sin the Apostle demonstrates à posteriori from the death of those children that never committed actual transgression Rom. 5.14 Neverthelesse death reigned even from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression They dyed therefore they sinned but they sinned not actually

justice before we will appeale to the Throne of Mercy Vers 2 3. Take with your words c. HEre the Prophet shewes them the manner how hee would have them performe the duty hee would not have them come to the Lord empty but with these words Take away all iniquity and c. where he doth endevour to support their infirmity because a mind astonished knowes not what to say for Curae leves loquuntur ingentes stupent therefore he prescribes them a short but a pithy forme Turne to the Lord and say Take away c. Where wee have a kind of Antithesis laid downe betweene true and false repentance as if he should have said Yee have hitherto sought the Lord with sheepe and oxen chap. 5.6 yee have thought to please him with these sacrifices which hee loathes without true repentance But now saith he Take unto you words and shewes them what words they should use And lest they should thinke that there was nothing else but bare words required of them to be uttered like Parots without understanding apprehension or heart as hypocrites doe who thinke they have done enough when they have run over a forme of confession and praiers though after never so heartlesse a maner he shews that the thing signified by these words likewise is necessarily required viz. True conversion and turning to God that the mouth in prayer may speake from the heart and the heart by the mouth and therefore hee addes Turne to the Lord and say Take away all iniquity c. that is say it not only with your mouthes but from your hearts And the forme of words prescribed them stands of two parts First of a petition for mercy Secondly a restipulation of duty without the one we cannot be saved without the other we shall shew our selves ungratefull hypocrites and therefore both are necessary to true conversion The benefits that hee teacheth them to aske of God are two First That hee would remove all their evils of faults guilt and punishment Take away all iniquity and they say All because they acknowledge themselves guilty not of one sin or of a few transgressions but polluted with many This is a petition for the remission of sins Secondly They are taught to aske acceptation regeneration by the Spirit and the continuance of outward benefits in these words Receive good as 't is in the originall that is take it as it were in thine hand to give it us As Agar tooke a wife to Ismael her sonne that is gave him one Gen. 21.21 And as Christ when he ascended up on high received gifts for men Psal 68.18 that is to say to bestow them upon them The summe of the petition therefore is pardon our sinnes accept us in Christ regenerate and guide us by thy Spirit remove our calamities and afford us such temporals as are necessary for us In the restipulation we have a double promise 1. That they would celebrate the name of God with praise for his mercy Ashur shall not save c. so will we render the calves of our lips 2. That they would reforme their lives and so First That they would renounce all their sinnes especially their confidence in creatures and idols Secondly That they would endevour to performe their duties especially that which they had so much neglected viz. that they would hence-forth depend upon their God as a pupill or fatherlesse child upon his guardian So that in the manner of their repentance prescribed we have First the prescription of a forme of Prayer Take with you words returne and say Secondly the substance of the forme prescribed which stands First of a Petition Secondly Restipulation The Petition stands First of deprecation for the removall of evill Take away all c. Secondly Supplication for acceptation and a supply with all benefits spirituall and temporall In the Restipulation they promise First praise for mercies Secondly amendment of life First that they would abjure and renounce their former evil courses Secondly that they would performe neglected duties I begin with his prescription of a forme In that to helpe their weaknesse he prescribes them one wee may learne That formes of prayer in some cases may lawfully and warrantably be used As the people here by our Prophet so the Priests by the Prophet Joel are prescribed a forme Let the Priests the Ministers of the Lord weepe between the Porch and the Altar and say Spare thy people c. Joel 2.17 Moses a Prophet of the Lord who talked with him face to face used one forme when the Arke set forward and another when it rested Arise O Lord and let thine enemies bee scattered and let all that hate thee flee before thee And return O Lerd to the many thousands of Israel Numb 10.35 36. And so the Priest used a forme of prayer to blesse the people withall Numb 6.23 24. The Lord blesse thee and keepe thee c. The Psalmes are some of them wholly prayers and some prayers for the most part and yet all used by the Jewes in the solemne worship of God in the formes wherein they are written Our Saviour taught his Disciples a forme saying in one place After this manner Matth. 6.9 and in another When yee pray say Luke 11.2 intimating thereby that it may be used as a prayer so that it be done with understanding and heart and not used onely as a copy to write by Lastly the Apostle useth formes of benediction and malediction Grace to you and peace c. The grace of our Lord Jesus Christ c. And since hee used short formes no doubt but we in some cases may use long ones Quest. But in what cases may we use them Answ 1 In case of infirmity as here when Christians for lack of naturall abilities of invention memory orutterance or being newly converted for want of exercise in the Word of life and for want of experience are not able to expresse themselves without a forme there is no doubt but they may make use of a forme either written or printed or learnt by heart As a man that is lame may make use of his crutches or a staffe to helpe him to go so may he that is weake in knowledge and utterance during the time of his weaknesse make use of a forme to pray by Howbeit when it pleaseth God to give him more strength Perkins Cases no doubt he is to lay aside his formes as a lame man recovered his crutches and to pray without them For without question every man is to serve God with his best abilities 2. In case a man hath occasion to aske againe and againe or daily the same things there is no question but a man may aske them in the same words therefore a man daily needs pardon of sinne strength of faith fortitude and patience c. There is no doubt but a man may aske these things daily in the same words to aske the same things in variety of words every time doth