Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	dead_a	death_n	quicken_v	3,267	5	10.4250	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10398	Three and tvventie sermons, or, Catechisticall lectures upon the sacrament of the Lords Supper preached monthly before the Communion. By that late able, and painfull preacher, Master Iohn Randall Bachelour of Divinitie, pastor of Saint Andrewes Hubbart in little Eastcheape London, sometimes fellow of Lincolne Colledge in Oxford. Published by his executor Iosh. Randall, as he found it corrected by the authors one hand, in his study, since his death.	Randall, John, 1570-1622.; Randall, Joshua, fl. 1630.	1630 (1630)	STC 20682A; ESTC S115645	295,622	568

is ascribed to the Blood of Christ so our Redemption is ascribed to the Blood of Christ Ephes 1.7 Reuel 5.9 and in the 1 Pet. 1.19 all runs vpon the Blood of Christ Reuel 1.5 We are washed from our sinnes in his Blood 1 Iohn 1.7 The Blood of Christ cleanseth vs from all our sinnes The fetching of vs within the Couenant of Grace is by the Blood of Christ Ephes 2.13 and so indeed is the whole worke of our Redemption ascribed to the Blood of Christ You see then how rich and plentifull the Scripture is in this Argument all tending wholly to this effect to teach vs that the verie matter whereupon the New Testament and the worke of our Redemption is founded and stablished is the Blood of the Lord Iesus I am bold to insist so long vpon the proofe of this point because the Scripture is so plentifull in it Wee will come now to the Reasons Reas 1 The first Reason may be drawn from the nature of a Couenant amongst Men Wherein stands it Not in the making and writing of it but in the sealing of it Here is a Couenant made betweene God and Man that he will forgiue vs our sinnes and that he will sanctifie vs and it is sealed by the Blood of Christ and therefore it is called the Blood of the New Testament It is true indeed that all the Couenants and Promises of God are firme and sure in themselues because God hath made them and they need no Seale yet because God hauing made this Couenant respectiuely that he would haue it sealed and confirmed by the Blood of Christ Iesus Therefore looke whatsoeuer force and benefit it is of to vs it is by vertue of the Blood of Christ And hence it is that whosoeuer can shew this Seale for themselues that they haue part in this Blood of Christ they may challenge that they haue their part in the Couenant and whosoeuer cannot they haue no part in it Reas 2 The second Reason is drawne from the nature of a Testament which must alwayes be confirmed by the death of the Testator and is not of force before the partie be dead the Apostle applyes it so in Hebr. 9.16 17. Reas 3 The third Reason is drawne from the nature of a Sacrifice a burnt Offering a propitiatorie Sacrifice a Sacrifice for sinne No Sacrifice that was to be offered for sinne but it was to be killed and offered in Blood Leuit. 1.7 and therefore Christ comming to be a Sacrifice for the sinnes of the World he must be killed and slaine Reas 4 The fourth Reason it holds by way of proportion betweene the New Testament and the Old The Old Testament was confirmed by Blood and so must the New In the Old Testament the Pascall Lambe must be slaine and killed and so in the New Testament Christ must be killed and slaine Likewise the Sacrifice of the Law must be killed slaine and Blood shed so the Sacrifice of the New Testament Christ must be slaine and shed his Blood Reas 5 The fifth Reason is drawne from the rigour of the Law which did necessarily require it and could not be dispenced withall but whosoeuer sinnes must dye the death and therefore Christ being our Redeemer he must endure that death which we must haue suffered else the Law could neuer haue beene satisfied Reas 6 Againe it stands with the Iustice of God which must haue an absolute and perfect satisfaction It cannot be satisfied with any thing in the World but with the Blood of the Sonne of God Acts 20.28 Take heed therefore vnto your selues and to all the Flocke ouer the which the Holy Ghost hath made you Quer-seers to feed the Church of God which he hath purchased with his owne Blood Marke now this stands with the Iustice of God God was offended and he must receiue full satisfaction therefore when Christ came to satisfie he could not satisfie but onely by his Blood Nay I say more Christ could not haue satisfied but that it was by the Blood of the Sonne of God that the infinitenesse of the Person satisfying might be answerable to the infinitenesse of the Person offended and that is the chiefe reason of the Doctrine Reas 7 Then another Reason is the haynousnesse of sinne The reward of sinne is death and where is no shedding of Blood there is no remission and therefore whosoeuer comes as a Mediator of the New Testament to procure for vs the remission of our sinnes his Blood must be shed else our sinnes still remaine vnpardoned And so much for the Reasons The Vses Vse 1 First It teacheth vs what it is that the Eye of our Faith should principally respect and looke vpon Christ and the hand of our Faith principally lay hold on when we doe imbrace Christ namely the Blood of Christ the Crosse of Christ the Obedience and Suffering of Christ c. in a word Christ crucified that is the subiect that our Faith must take hold vpon Christ crucified is the obiect of our knowledge 1 Cor. 2.2 I desire to know nothing but Christ and him crucified And the same is the matter of our reioycing Gal. 6.14 God forbid that I should reioyce but in the Crosse of Christ The Blood of Christ is the ground and verie foundation of our Faith Rom. 3.25 Through Faith in his Blood c. What is it that the Faith of a beleeuing Man doth most properly embrace but the Blood of Christ The Iewes reuile vs because we beleeue in a crucified God and the Gentiles they deride and mocke vs because we trust to be saued in him that could not saue himselfe but sufrered such a cruell death Well howsoeuer it be saith the Apostle that he is to the Iewes a stumbling blocke and to the Grecians foolishnesse yet vnto vs he is the power of God and the wisedome of God He is the verie power of God without which God cannot ordinarily saue a Man And the verie wisedome of God without which God will not ordinarily saue a Man It is a world of heauenly comforts that a spirituall minded Man may gather vnto himselfe in the meditation and the beholding of the death of Christ when we thinke of Christ crucified and of Christ shedding his Blood there you may see First our sinnes punished to the full Secondly there we may see our sinnes pardoned to the full Thirdly there we may see our sinnes crucified and mortified and subdued by his Blood and by the power of the death of Christ soundly applyed to our Soules and Considences our sinnes begin to dye and to be mortified and to be crucified in vs. Fourthly in Christ crucified we may behold the Flesh crucified Gal. 5.24 we may see our wicked humors to be mortified and to be beaten downe and crucified within vs. Againe when as we thinke vpon Christ crucified why there we doe find indeed the verie crucifying of our selues to the World and the World to vs Gal. 6.14 Before we were caried after the things

when wee come to heare the word and receive the Sacrament there will be a sweet digesting and battening in the inner man Indeede the whole worke of the Spirit it is done meerly in the power of the death of Christ Iesus Gods Spirit doth nothing in the heart of any man or woman for the matter of salvation but it is done all in respect of the death of Iesus Christ Fourthly it will be a notable bridle to thee from sinne an excellent meanes to restraine thee from sin that howsoever thy corruption drawes thee on and Sathan hee tempts thee and the world that allures thee the flesh that provokes thee How shouldest thou stand against all these enemies Oh if thou have the death of Iesus Christ and the remembrance of it soundly in thy heart then all these speakers to thee they shall speake unto thee as to a stone-wall to a deafe man Gal. 6.14 The Apostle faith there God forbid that I should rejoyce in any thing save onely in Christ and him crucified whereby the world is crucified to mee and I unto the world Let the whole world set upon me to tempt me yet it shall not prevaile for the whole world is crucified to me and I unto the whole world by the Crosse of Christ I am as a dead man unto the world A man that hath the death of Christ soundly seated in his heart hee cannot wittingly and willingly sinne against God Indeed this light may be and is sometime darkened in us by the mist of corruption and temptation and then we may be and are oft-times over-taken with sinne but so long as this light is cleare within us sinne shall never bee able to overcome us There is such a strong stay against sinne in the serious thoughts of the death of Christ that so long as that these are within us sinne cannot prevaile against us A fift benefit is this it will furnish us and inable us to the dutie of prayer that we shall come to God at all times humbly and yet chearfully too humbly alwayes acknowledging and bewailing our sinnes and mourning that we are the parties that have crucified the Lord of life and of glory and yet cheerfully as resting upon the merits and death of Iesus Christ for our reconciliation And howsoever it be that we finde many infirmities and imperfections in our prayers and thinke with our selves that therefore God will not heare us yet let us comfort our selues in the remembrance of the death of Christ this being in thy heart and conscience be of good cheare the Lord Iesus Christ hee makes continuall intercession for thee and hee takes thy prayers and puts them up and presents them unto God in thy behalfe in his owne name and so makes thy prayers acceptable before the Lord. The last benefit is this this should be a singular meanes to make us fit and ready to die to worke in us an earnest looking for and hastning of the day of Christ Hee that hath the death of Christ soundly seated in his heart hee is fit and ready to die For first by this practice by the continuall remembrance of the death of Christ we alwayes looke death as it were in the face and being every day and every houre so well acquainted with it we are not afraid of it when it comes Againe hereby by the remembrance and sound meditation of the death of Christ wee dye daily as the Apostle saith our sinnes die in us and our lusts die in us and our affections and rebellions dye in us and so wee are halfe dead already that so when death comes to take hold upon us it hath not so much to doe with us as with other men Take this for a certaine truth that a man of mortification who hath his heart broken for sinne and that hath his lusts and affections and rebellions in some good measure mortified and crucified within him I say death is nothing so tedious and irksome to such a man as it is to another Wee see this by experience in the case betweene Christ and the two theeves that were executed with him Iohn 19. The manner of their death was thus They were to bee crucified and nailed upon the Crosse and then to hang till they dead wee cannot say of any one thing that it should give them their deaths wound but the custome was that when they were crucified they should have their legs broken thereby to make an end of them the Text saith that they came to the theeves and brake their legs but when they came to our Saviour Christ they brake not his for he was dead already he had none of those rebellions none of those resisting lusts within him to strive against the ordinance of God as the other had but he did sweetly yeeld up the ghost in obedience unto God and therefore Death had nothing to doe with him so much as with the other So likewise wee finde it with men of mortification Thirdly by this remembrance of the death of Christ continually we see all the evills and all the harmes of our death taken away in his death and so there is no cause to us to feare it at all Fourthly wee see by this that Christ himselfe who is our Lord and Master and Head hee hath undergone this before us and therefore wee are content in a holy resolution to undergoe that which he hath done shall the members fare better than the Head No surely Fiftly and lastly by the continuall remembrance of the death of Christ we see and behold that it was a full and finall end of all his afflictions and that thereby he entred into glory wee consider from thence as it was with him so it shal be with us when death comes it shall put an end to all trouble and affliction and the consideration of this should quicken us up to desire death to desire to be dissolved and to be with Christ O beloved when a man comes to lye upon his deaths bed he would give all that he had to be fitted for death and to be sure of comfort Oh let us make the death of Christ therefore our continuall meditation and this is that which will yeeld us such a gracious preparation for our death as that nothing in the world shall doe the like besides and therefore let these considerations stirre us up to a reverent and conscionable performance of this duty of the remembrance of the death of Christ Iesus so much good and so many benefits as are to be reaped by it why surely we are utter enemies to our owne good if we doe not travell conscionably in the faithfull practice of this duty let not the difficulty of this duty in it selfe let not the distastfulnesse of it to flesh and blood nor the losse of carnall pleasure and worldly profit nor let not the harsh censure of the gracelesse people of the world nor let not the bent of our naturall life which is utterly against it make it unpleasant

hath by Couenant from God Hence it is that God hath allwayes manifested his good will to Man by way of Couenant thus he dealt with Adam before his fall Gen. 2.17 and so after his fall 3.17 and so to Noah after the Flood Gen. 9.9 and to Abraham Gen. 17.2 so to the Israelites Exod. 19.5 so it is now to vs that liue vnder the Gospell the matter of Saluation stands by vertue of a new Couenant which being sealed by the actuall Blood-shedding of our Sauiour Christ is most properly a Testament and so our state vnder the Gospell is the state of a new Testament in Hebr. 1.1 2 3. there it is plainly affirmed that it is so At sundry times and in diuers manners God spake in the old time to our Fathers by the Prophets in these last dayes he hath spoken vnto vs by his Sonne who hath by himselfe purged our sinnes The Apostle compares the state of the Faithfull that liued in former times to ours that liue vnder the Gospell At sundry times God appeared c. at the beginning to Adam after to Abraham c. and in diuers manners to some by Angels to some by Visions to some by Shadows by Moses and the Prophets but to vs by his owne Sonne he hath manifested his Couenant to vs by his Sonne who hath by himselfe purged our sinnes as who should say He had sent a new Couenant-maker to vs and he had made a new and another Couenant with vs and what is that Remission of sinnes Galat. 4.22 c. there it is figured that it should be so Abraham had two Sonnes Isaack and Ismael by which two other things are meant saith the Apostle the two Testaments the former is signified by Agar and what is her condition Slauish and in bondage Ishmael what is he Slauish and in bondage too and borne after the Flesh Here is the former Testament a slauish Testament that tyed Men to great bondage specially in the Ceremonies her Children were the Children after the Flesh that is as many as did not spiritually embrace it that did not spell the Couenant of Grace vnder the Couenant of Workes it was to them meerely a carnall Couenant and they carnall Children The latter Testament is signified by Ierusalem Verse 26. and what is her condition Aboue and free What are her Children As Isaack And what is their condition Not after the Flesh but after the Promise Therefore we saith the Apostle that is to say we that liue vnder the Gospell or New Testament are after the manner of Isaack Children of the Promise Verse 28. as if he should say we are deliuered by Christ from that slauerie of Ceremonies and from that carnall seruice which was a Veile to them they did not see that which was hidden vnder it we are free from their bondage we hold by the Promise not after the Flesh In Ieremie 31.31 c. it is promised it shall be so Behold the dayes come saith the Lord that I will make a new Couenant with the House of Iudah and of Israel c. where it is expresly called a new Couenant and with whom it is made with the House of Iudah and of Israel that is to say with the Church vnder the Gospell for they are the true Israel the right Iewes that are Iewes within as the Apostle speakes and there is set downe the substance of the Couenant and the parts of it Sanctification and Iustification Sanctification by putting his Law in their Hearts Verse 32 33. Iustification by forgiuenesse of sinnes Verse 34. And that we may know certainely that these dayes there spoken of are the dayes of the Gospell after Christs death the Apostle himselfe so expounds it and applyes it Hebr. 8.8 and 10.16 17. and in Luke 22.20 there it is performed and made good This is my Blood of the New Testament which is shed for you For you That is to say As many as liuing vnder the New Testament doe embrace it the originall Text is verie significant The New Testament emplyes a direct reference to that which was spoken in Ieremie 31. as if our Sauiour should haue pointed it out with his Finger and said thus You haue heard that God promised it by Ieremie that he would make a new Testament with his People beleeue it this is that verie Testament which there was promised Rom. 6.14 Ye are not vnder the Law but vnder Grace there is the experience of it that it doth and shall hold so for euer for what is the Old Testament but the Law and what is Grace but the New Testament We that now liue are not vnder the Old Testament but vnder the New for that which is there spoken to the Romanes is entended generally to all Christians that is to all true beleeuers that not onely acknowledge but embrace and practise Christ crucified in true mortification they are dead to the Law and to Sinne and are freed from that bondage and altogether vnder Grace and vnder the New Testament Reas 1 First It is a New Testament in respect of the Old either we must hold by the Old Testament or the New the Old if it were still of force it could not saue vs Gal. 3.21 For if there had beene giuen a Law which could haue giuen life surely righteousnesse should haue beene by the Law where ye see the Apostle saith plainely the Law cannot giue life and Rom. 8.3 it is impossible that the Law should iustifie vs but this Old Testament euen by the death of Christ and he by the abrogating of the Old hath established a New for that was some part of our Sauiours meaning that when he said vpon the Crosse It is finished the Old Testament is ceased and the New is established and surely if our Sauiour had not conferred the New Testament he taking away the Old had left vs without any hold in God at all Reas 2 Secondly It is New in respect of the strangenesse of it for strange things are new things vsually when the Prophets fore-tell the New Testament they prefixe this note of attention Behold as being about the reports of miraculous matters that God will doe great wonders and strange things and surely it is the mysterie of all mysteries and there be many wonders in this one worke that a Virgine should conceiue that the Sonne of God should become the Sonne of Man that God should giue his owne begotten Sonne for vs poore sinfull wretches and his vtter Enemies that God being a righteous Iudge should giue his Sonne to saue vs notorious sinners that one Man should be saued by another Mans righteousnesse that many thousands should be iustified by one Mans obedience that the Gentiles should be called that the Spirit should attend vpon the Word to open the Heart to beleeue it and obey it that so plentifull a measure of the Spirit should be poured forth vpon all Flesh young Men Maids and so forward All these and many others as strange things

by his Ordinance to be receiued by Faith he giues it by his Ordinance wholly and therefore we receiue Christ wholly in his Word And so he is our Iustification and Sanctification Reas 6 Lastly Those that come vnworthily increase their own Iudgment damnation He that comes to the Lords Table without preparation and examination that he may be fitted to come into his presence to this heauenly Feast brings 2 euils vpon himselfe First he makes himselfe more guiltie of sinne And secondly he increaseth the hardnesse of his owne Heart He increaseth the guiltinesse of sinne which makes him further from Iustification And the hardnesse of his Heart which makes him further from Sanctification And therefore he that comes in Faith receiues both acquittance from the guilt of sinne which is his Iustification and strength against his sinne which is his Sanctification Vse 1 The Vses of the Point are these The first Vse teacheth vs that our Iustification Sanctification alwaies goe together these are but one In the acceptation of God there is but one the same Couenant whosoeuer dissunders them dissunders the onely Testament of the Lord Iesus Where Iustification is there is Sanctification If any Man be in Christ he is a new Creature 2 Cor. 5. They that are in Christ haue crucified the Flesh with the Lusts thereof Gal. 5.24 Whersoeuer the Heart is iustified by the free pardon and remission of sin there also is it sanctified to performe all holy obedience That we being deliuered from our Enemies might serue him in holinesse and righteousnesse all the dayes of our life Redemption there goes before the seruice of God And you see that the Prophet ioynes them together in Ps 32. Blessed is the Man whose sinnes are pardoned and in whose Spirit there is no guile Iustification in the first part of the Verse and Sanctification in the latter In the first branch is remission of sinnes Iustification In the second holinesse of life and Sanctification And therefore let no Man flatter himselfe as to thinke he is iustified and hath found mercie vnlesse he find some true degree of Sanctification God hath not forgiuen thy sinne vnlesse thou hast in some sort receiued a Heart and affection to cleaue vnto him vnlesse he hath giuen thee a care and conscience to serue him and again if thou dost find some measure of true Sanctification neuer doubt but that the Lord hath pardoned thy sin and hath receiued thee to mercie Though thy sinnes be great and thou seest not that God hath forgiuen them yet be perswaded Sanctification is a true effect of Iustification If thou findest a true indeauour to feare and serue him in all holy obedience be sure he hath had mercie on thee to forgiue thee Vse 2 The second vse teacheth vs that seeing the whole Couenant is tendered vnto vs in this Sacrament that therefore whensoeuer we come to receiue it we should indeauour our selues to receiue it accordingly We must first labour to discerne herein that it is both our Iustification and Sanctification Secondly we must hunger and thirst after them we must desire to receiue assurance that our sinnes are pardoned increase of Grace and Sanctification And lastly we must labour and we must stirre vp our selues and pray vnto God that we may profit by it that we may receiue the whole Couenant of Grace thus freely tendered vnto vs If we consider the signes they are in the singular wisedome of God fitted to our capacities to performe this dutie There is Bread and Wine both of them fit either for comfort or strength Wine specially for comfort Bread for strength as the Scripture speakes of them What better comfort then the forgiuenesse of sinne when the Soule receiueth assurance that sinne is pardoned The Wine cannot so comfort the Heart naturally But the assurance of Gods loue in Christ that sin is forgiuen doth comfort our Hearts spiritually a great dealemore How sweet is matter of Iustification As Wine refresheth the Heart so the assurance of the pardon of sinne comforts the Soule Here is also Bread which strengthens the Heart what greater strength is there then that when the Heart is strengthened by Grace when we are setled in a stedfast purpose to lead a godly life when he establisheth vs with his free Spirit The Bread doth not so much strengthen our naturall life as the blessing we receiue in this Sacrament the sanctifying Grace of God our spirituall life in the wayes of godlinesse These things we must raise vp our minds vnto we must not thinke that these Elements are idle signes but powerfull to seale many excellent things vnto vs if we haue Hearts to discerne such excellencies as the Lord therein hath treasured vp for vs. Let vs discerne in these Elements matter of our Iustification and Sanctification matters of excellent comfort and strength the true comforts and strength of God against our sinnes and against the temptations of Sathan Here is Wine to comfort our Hearts but God to comfort our Soules much more Here is Bread to strengthen vs but the Bread of God to strengthen vs much more The Grace of Iustification to comfort vs against sinne already committed the Grace of Sanctification to strengthen vs against sinne raging in our mortall Bodyes So then we must consider with our selues these things we must be raysed vp and prepare our selues to be quickned accordingly that we may comfortably receiue the things deliuered in this Sacrament of the Supper the things also shadowed in these Elements Vse 3 Another Vse of the Point is this It teacheth vs that our Iustification and Sanctification are both certainly to be beleeued that is to say we must be perswaded of them that they are certaine things and shall be performed to vs they are not onely certaine in themselues but to vs for thus much the Sacrament intends for seeing it tendreth vnto vs the whole Couenant of Grace seeing it reacheth and giueth vnto vs possession of these things as if God should say Here is Christ take him here is Iustification and Sanctification take them they be thine These things I say being thus tendered vnto vs herein if therefore we bring Paith we shall receiue them we may assuredly be resolued that they shall be made good vnto vs. The want of this assurance makes many woundings in our spirituall life the want of assurance of our Iustification puts vs to many feares and much distrustfulnesse and the want of the assurance of Sanctification or because we beleeue not that God will sanctifie vs which should hold vs against temptations against Sathans malice and the wickednesse of the World and our owne corruptions it makes vs find many faylings in our selues whereas if we would beleeue God vpon his word and vpon his pawne that he giues vs in this Sacrament it would perswade vs sufficiently that these things shall certainely be performed vnto vs the want I say of this assurance causeth many faylings in our state both of Faith and