Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	baptism_n	preach_v	remission_n	3,201	5	10.1727	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72329	Gods love to mankind manifested, by dis-prooving his absolute decree for their damnation.	Hoard, Samuel, 1599-1658.	1633 (1633)	STC 13534.5; ESTC S104132	103,658	118

and fall but to shed his bloud and by that bloud to purchase Salvation for all mankind not onely for those who are saved but for those also who through their wilfull unbeleefe and impenitency are not saved as we may see Joh. 3.17 God sent his Sonne sayth the Sonne into the World not to condemne the world but that the World through him might be saved In which words the end of his comming is set down 1 Negatively not to condemne the World 2 Affirmatively but that the World through him might be saved and therefore very fully The like speech we have Ioh. 12.47 I came not to judge the World but to save it These Negations joyned with affirmations shew that the Salvation of all men was the onely end of CHRISTS comming the end exclusively no other end was properly intended by it but this The Sonne of man came to seeke and to save what was lost Luke 19.10 Therefore he came to save every man for every man was lost And Act. 3.26 To you sayth S. Peter hath God sent his Sonne IESVS to blesse you in turning everyone of you from your iniquity every one of you you that reject him as well as you that receive him The end of CHRISTS comming into the world was the Salvation of all and every man therein 2 The ministery of the word and Sacraments is given also and appointed for the same end and is in its own proper nature and use an instrument of conveying the Spirit of regeneration to those that live under it and to all those Better proofs for this I cannot have then those which our reverend Divines at Dort gathered to my hand Esay 59.21 This is my Covenant with them sayth the Lord my Spirit that is upon thee and my words which J have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor seeds seed for ever Hinc patet say they from these words it appeareth that the word and spirit are joyned in the ministery of the word with an inseparable band by the promise of God Hence it is that the Ministers of the New Testament are called Ministers not of the letter but of the Spirit not of the letter that killeth but of the spirit that giveth life 2. Cor. 3.6 And the ministery of the Gospell is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministery of the Spirit in the same place vers 8. Hence also is the Gospell called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace bringing Salvation Tit. 2.11 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of Reconciliation 2. Cor. 5.19 To these let me adde 1. Pet. 1.23 Where the word is called the seed of the new birth and 2. Cor. 5.20 Where Ministers are called Embassadors for CHRIST to beseech men to be reconciled to God They are so called to shew that the word preached is by Gods appointment an instrument to make men new creatures and that the proper matter of Ministers errands is reconciliation with God and the naturall fruit of it is in Gods intent not the obduration and destruction but the conversion and salvation of men The same Authors out of Joh. 15.22 If J had not come spoken unto them they should not have had sin do say it is evident that CHRIST in his preaching did administer so much inward grace as was sufficient to convince those that rejected the Gospell of positive unbeleefe and render them obnoxious to just punishment and by good consequence say I so much as sufficed by their good husbandry to have converted and saved them for that grace leaveth none without excuse which is not sufficient to convert them I will conclude what they say of this gracious intention of God in the ministery of the word with that speech of Prospers cyted by them in the same place (r) Prosper ad cap Gal. resp ad Obj. 〈◊〉 Non omnes voca● ad gratiam eos qui● bus omnibus evang●lium praedicatur 〈◊〉 recte dicitur etiam si sint qui evangel● non obaudiunt They that say that all those to whom the Gospell is preached even those that obey not the Gospell are not called to grace they say an untruth God looked for Grapes sayes the Text Esay 5.2 What doth this imply but that it was Gods principall ayme in the husbandry which he bestowed upon the Church of Israel that it should bring forth good fruit though in the event it did not How oft would J have gathered you sayth CHRIST to Ierusalem Math. 23.37 These things sayth he have I spoken to you that ye might be saved but ye will not come to me that ye might have life Ioh. 5.34 40. In those words intimating no lesse then this that it was his full intent by his preaching to gather and to save those very particular men that in the end were not gathered nor saved through the contempt or neglect of CHRISTS Ministery Touching the Sacraments this is also the use and end for which they were ordayned as we may see Luke 7.30 Where we have these words But the Scribes and Pharisees and expounders of the Law despised the counsell of God against themselves and were not baptized of Iohn In which words thus much is evidently included that it was Gods counsell and purpose in Iohns Baptisme to bring them to CHRIST and in him to Heaven So much also is sayd of his Baptisme Mark 1.4 Iohn did baptize in the Wildernesse and preach the baptisme of Repentance and remission of sinnes If this were the end of Iohns much more is it the end of CHRISTS baptisme it being more excellent then Iohns was not in substance but in the fulnesse of grace administred and dispensed by it All that have been baptized into CHRIST sayth the Apostle have been baptized into his death Rom. 6.3 All yee that have been baptized into CHRIST have put on CHRIST Gal. 3.27 The very phrases there used shew that baptisme is in its originall intention an instrument of uniting men to CHRIST and giving them communion with him in the benefits of his death Except a man be borne againe of water sayth our Saviour and of the Spirit he cannot c. Joh. 3.5 In which words are these two things 1 The necessity of regeneration Except a man be borne againe 2 The working cause of it Efficient the Spirit instrumentall the Sacrament of Baptisme there called Water from the outward matter of it Baptisme therefore is appoynted to be a meanes of regeneration to all those that are baptized and doth effect it in all who do not put an obstacle in the way to hinder it So much doth the Apostle ascribe to Baptisme Eph. 5.26 and for this cause doth dignifie it with this title The laver of regeneration Tit. 3.5 I will shut up this with Act. 2.38 where Peter sayth Repent and be baptized every one of you for the remission of sinnes plainly implying that therefore is baptisme ordeyned to be received that those who do receive it might

have their sins remitted This is also Gods intent in the Lords Supper This is my body saith CHRIST and this is my bloud Math. 26.26 27. in those words teaching us that in that Sacrament there is an exhibition of CHRIST and his benefits intended on Gods part and received of those by whom no obstacle is interposed and therefore doth the Apostle call it in expresse words 1 Cor. 10.16 The communion of the body and bloud of Christ For this end also is the patience of God another singular dignation of God exercised among men as we may see Rom 2.4 Despisest thou the riches of his goodnesse and forbearance not knowing that the bountifulnesse of God leadeth thee to repentance but thou after thy hardnesse and heart that cannot repent heapest up wrath to thy selfe c. In these words may be noted for our purpose 1 Gods intent in forbearing sinners which is the leading of them to repentance and so on to Salvation for repentance is per se ordinata ad salutem by him ordeyned to Salvation as a meanes to the end 2 The persons to whom God intendeth this good by his forbearance and they are such as despise the riches of his goodnesse and have hard and impenitent hearts 3 The issue and event of this their contempt of Gods patience and that is a treasuring up of wrath unto themselves against the day of wrath Out of all which layed together ariseth thus much that God by sparing wicked men who have hard and impenitent hearts intendeth their everlasting good though they by the abuse of his patience and refusall to repent doe treasure up unto themselves wrath and misery everlasting The like to this is delivered in 2 Pet. 3.9 God is not slack saith Peter as some men count slacknesse but patient toward us that is us men And why patient toward us because he would have none to perish The end therefore of Gods patience is mans Salvation and Repentance In the last place those other gifts of God by which mens understandings are enlightened and their soules beautified namely knowledge faith repentance fortitude liberality temperance humility and chastity and such like are bestowed upon all that have them among whom are many who prove Reprobates in the end that by the exercise of them and continuance in them they might come to eternall life That Reprobates are adorned with many of these graces appeareth by sundry Scriptures especially Heb. 6.4 where the Apostle sayth That it is impossible for them that have bin enlightened tasted the heavenly gift beene made partakers of the Holy Ghost tasted the good word of God and the powers of the world to come if they fall away should be renewed by repentance 〈◊〉 graces which the Apostle here speaketh of are not ordinary and common but speciall and excellent graces illumination faith a rellish of Gods word and a tast of Heaven and the persons spoken of are Apostates such as are under a possibility of falling away for ever for upon a danger not possible cannot be built a solid exhortation and consequently Reprobates and the thing intimated is that upon Apostates Reprobates are these excellent gifts many times bestowed The like speech we have Heb. 10.26 For if we sinne willingly after wee have received the knowledge of the truth there remaineth no more Sacrifice for sinne c. From whence we may collect that men who sinne willingly and unpardonably may receive the knowledge of the truth yea and be sanctified by the bloud of the Testament and the Spirit of grace vers 29. In the 2 Pet. 2.20 They may sayth Peter escape the filthinesse of the world that is be washed from their former sins by repentance The uncleane spirit may goe out of them Math. 12.43 They may receive the word with joy Math. 13.20 And many more excellent graces they may have besides Now all these vertues and graces are not therefore given then that they might abuse them and so purchase to themselves the greater damnation or that they might doe good to others with them but none to themselves but rather that as by the former gifts of nature so by these of grace they may obtayne Salvation For if God ayme at this in those gifts that are farther off much more in these which make those that have them like the young man in the Gospell not farre from the kingdome of Heaven My proofe for this I borrow of our Divines at the Synod who in their suffrage have these two positions 1 (s) Suffrag Brit pag. 41. thes 2. p. 43. thes 3 Sunt quaedam effecta interna ad conversionē praevia que virtute verbi spiritusque in nondum justificatorum cordibus excicantur qualia sunt notitia voluntatis divinae sensus peccati timor paenae cogitatio de liberatione spes aliqua veniae There are certain internall works preparing a man for justification which by the power of the word and Spirit are wrought in the hearts of men not yet justified such as are the knowledge of Gods will a sense of sinne feare of punishment c. that is their first 2 Their second position is this (t) Quos Deus mediante verbo per Spiritum suum in hunc modum afficit eos ad fidem conversionem que verè seriò vocat invitat Those whom God by his word and Spirit affecteth after this manner those he truely and seriously calleth and inviteth to conversion Out of these two Theses thus much ariseth that God worketh the knowledge of his will the sence of sinne feare of hell hope of pardon and consequently many other excellent graces in the hearts of men that by these they may be converted and so eternally saved We see by these things what end God aymeth at in his gifts to men But there are some Scriptures that seeme to say the contrary namely Rom. 1.20 where God is sayd to reveale himself to the Gentiles by the creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might be without excuse And Luke 2 34. Simeon saith of CHRIST that he is appoynted for the falling and rising againe of many in Israel And 1 Cor. 1.23 I preach Christ saith St. Paul to the Jewes a stumbling block 2 Cor. 2.16 We are the favour of death to death c. By these places it seemeth that God giveth these things to some to make them stumble and that they might be left without excuse What shall we say therefore to these places Of all these places in generall I may say this that they are to be understood of the end which is many times effected by these gifts of God and not of the end which is primarily intended in them and they shew what CHRIST the word preached and the gifts of nature and grace are occasionally to some men through their voluntary rebellion against God and his ordinances and not what they are intentionally in Gods first thoughts and resolutions he intendeth them for their good though many times