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
A41537	Two discourses I. of the punishment of sin in hell, demonstrating the wrath of God to be the immediate cause thereof : II. proving a state of glory for just men upon their dissolution / by Tho. Goodwin ...	Goodwin, Thomas, 1600-1680.	1693 (1693)	Wing G1263; ESTC R22738	152,445	370

Temple of the Holy Ghost who dwells in us And that it is the Soul the Apostle hath here in his Eye in this Discourse of his in my Text as that which he intends the Subject here wrought upon appears if we consult the Well-head of his Discourse about the Soul which is the 16. ver of the 4. Chap. Our inward Man says he is renewed c. there is your wrought upon here whilst the outward the Body perisheth Which Soul in being call'd the inward Man connotates at once both Grace and the Soul conjunct together and distinct from the Body as well as from Sin and Corruption Elsewhere it is declared the subject first and originally wrought on Eph. 4. 23. Be renewed in the Spirit of your Minds Look round about the Text and what is the Vs wrought on plainly this Inward Man by the Coherence afore and after Ask yet 1. If our earthly Tabernacle that is our Body be dissolved we have c. that is This inner Man our Souls have for the Body is supposed dissolved So likewise ver 4. We in this Tabernacle that is our Souls in these Bodies More expresly after ver 8. our very Souls not only whilst in our Bodies but when separated from our Bodies have the We given them We are willing to be absent from the Body and present with the Lord. The We present with the Lord and absent from the Body is nor can be no other than a separate Soul in its estate of Widowhood And so here ver 5. Hath wrought Vs the Soul bears the Person carries away the Grace with it Add to this the Time here specified in Observa quôd non in futuro dicit Parabit ●s Non demumparabitur ubi jam induendum est c. Musc in locum the Text in which we are wrought upon It is but this Life and during the term thereof Hath wrought us says the Apostle not in the future Who shall work us for it That hath wrought referring to the work of Conversion at the first Who hath made us meet to be partakers c. Col. 1. 12. and who doth continue still to work us the Peterperfect being often put by the Apostle for the Present God renewing the inner Man Day by Day Chap. 4. 16. So working upon it in order to this self-same thing continually Unto which Words there these here have an evident aspect yet so as that time of working is but during this Life For it is whilst the outward Man is mouldring and that by Afflictions which during this moment work an eternal weight of Glory ver 17. and that is expresly said to be but this present time Rom. 8. So then there is no Parabit in that other World But as Solomon says of Man There is no work after this Life No remembrance Eccl. 9. 10. says David namely which Psal 6. 5. hath any influence into a Man's Eternity So there is no working upon us in order thereunto after Death God hath done his Do hath wrought and Man hath finished his course as Paul of himself and in this Chapter of my Text ver 10. Every Man receiveth the things done in his Body be they good or evil Those things that are done in this Body only therefore only what in this Life he hath wrought And for this he hath wrought us says the Text. §. These things premised I come to the Argument to be raised out of them to prove the Point in hand First that Grace or Holiness because they are immediately wrought in the Soul that therefore when the Body dies the Soul shall be taken up into Life That this is a meet and congruous Ordination of God the Scripture it self owns and seems so to pitch the reason of it in Rom. 8. 10 11. And if Christ be in you the Body is dead because of Sin but the Spirit is Life because of Righteousness But if the Spirit of him that raised up Jesus from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you He gives an account of what is to become hereafter both of the Bodies and Souls of them in whom Christ is 1. First for the Body that is condemned to die The Body is dead because of Sin By Body I understand the same which he in the 11th Verse terms the mortal Body to be raised up which says he is dead that is appointed to die as one sentenced to Death you term a dead Man And this because of Sin It was meet that that first threatning of dying should have some effect to evidence the Truth of God therein Only God is favourable in his Ordination in this that he arresteth but the Body the less principal Debtor but that to be sure shall pay for it It is appointed to all Men once to die even for Men that are in Christ as this place of the Romans hath it Then 2. follows what remains the Soul of such an one when the Body dies But says he speaking by way of exception and contrary fate too The Spirit is Life because of Righteousness The Spirit is the Soul in contradistinction to the Body this when the Body dies is Life He says not Living only or immortal but is swallowed up into Life And why because of Righteousness which is Christ's Image and so preserves and by God's ordination upon dying elevates the Soul which is the immediate and original Subject of it which is the Point in hand For this thing it is God hath wrought it But then because the Query would be Shall this Body for ever remain dead because of this first Sin and bear this Punishment for ever No Therefore 3. he adds He that raised up Christ from the Dead shall also quicken your mortal Bodies So at last and then bringing both Body and Soul together unto compleat Glory And the congruity of Reason that is for this appointment is observable something like to that 1 Cor. 15. As by Man came Death so by Man came also the Resurrection from the Dead For that Sin that condemned us to this Death we had from the first Adam by bodily Generation as the channel or means of conveying it who was as other Father of our Flesh The Arrest therefore goes forth against the Body which we had from that Adam because of that Sin conveyed by means of our Bodies for tho I must not say the Body defiles the Soul or of it self is the immediate Subject of Sin yet the original Means or Channel through which it comes down and is derived unto us is the Generation of our Bodies The Body therefore congruously pays for this and the Death thereof is a Means to let Sin out of the World as the propagating it was a means to bring Sin in But an holy Soul or Spirit which is the Off-spring of God having now true Holiness and Righteousness from the second Adam communicated to it

is in Fire that thus melts and consumes c. It s heat being in it self so fierce and vehement a Quality that when but applied it thus works So here it is the Power of his Wrath. If it be kindled but a little that destroys if but made known once or discovered And as in the Text it is a shewing his Wrath and thereby his Power in destroying is made known It is but his being Angry and shewing it And this is the Greatness of God that his very Wrath discovered should have this Power And how receptive the Conscience is of it I shall after shew As in his Favour if Chap. 6. of this first Section but manifested to Mens Souls is Life Psal 30. 5. So in his Anger when discovered by himself there is Death If the Wrath of a King be as the roaring of a Lion and where the Word of a King is there is Power then what is the Terror and Power of the Wrath of the Great God That alone strikes dead And thus understood it is an Argument of it self alone that the Power of his Wrath doth speak an immmediateness of God's Execution A second Particular is that that which makes God willing by reason of Sin to execute this is thereby to obtain a Glory unto his Power by shewing his Wrath. So as that although he hath already shewn his Power in creating the World at first and upholding it by the Word of his Power and other Effects that yet over and above and besides all this he takes the advantage of Sin to shew as the riches of his Mercy in saving from Sin so the Greatness of his Power another way namely in destroying for Sin And accordingly in that 2 Thes 1. 9. there is a peculiar Glory attributed unto that Power of his from or by which Men are destroyed punished from the Glory says that Text of his Power or from his Power giving a Demonstration or shewing his Glory therein that is unto that end that it might be known how great and powerful a God he is in Himself by the Judgment which he executes as the Psalmist speaks Now then from hence ere we add the other two Particulars the Argument riseth thus That if God should execute this by Creatures only and not immediately by himself he attained not the full of this his End and that upon a double Account 1. Because when all had been done that could have been by his powerful arming and setting on of Creatures to punish the Sinner yet still himself being able to give a greater Demonstration of Power this way if Himself would take it in Hand and the Soul of Man being fully capable of his immediate workings upon it and Sin also deserving it and the Wrath of God being first or last to come upon impenitent Sinners to the uttermost 1 Thes 2. 16. Therefore until this Demonstration were given he had not made a full proof of his Power Which the Apostle here professeth to be his aim And 2. In that after all other Instances and Demonstrations of Power given in Creation Miracles in Conversion of Souls that is Take his creating part in it c. All which He hath done immediately Himself without the intervention of created Influences that he should last of all be willing to give forth anew or shew forth his Power afresh in this Work also and yet should not then give a Demonstration of like immediate Power but execute it only at second Hand by Creatures alone this would fall short and hold no Proportion with that Power already shewn forth in those fore-past Works and then this being the last or one of the last after all his other Works ended purposely to shew forth his Power in it had not been such a Demonstration of Power as in his last Work wherein he professeth to shew forth any Attribute he useth comparatively to give For still his manner is in the shewing forth of any Attribute to give greater Demonstrations thereof in his latter Works then in the former Of which more afterwards Add this to it which heightens this Argument That the Apostle specially singleth forth this Attribute of Power and by way of eminency mentioneth it in speaking of this Punishment as that Attribute whereof God is willing to give fullest Demonstration in this work above any other Attribute or Attributes in Himself therein In all the great works of God some one special Attribute hath still the Honour given it as being in a way of eminency put forth as in Man's Salvation Mercy and Grace Eph. 2. 9. In Man's Glorification Riches of Glory and Mercy as here ver 23. But look down into Hell and it is his Power which as here in difference from those other is said to be the predominant Attribute that he would shew forth and which appeareth there And the comparing of these two Salvation and Damnation as they stand in an opposite Parallel this in ver 22. and the other in ver 23. doth confirm this Observation taking in withal that other Passage in 2 Thes 1. 9. where they are said to be punish'd from the Glory of his Power which manifestly gives the Glory unto his Power in this Work above any Attribute His Soveraignty and Authority is seen in Salvation as much if not more as it is in Destruction I Will have Mercy on whom I will c. But his Power or Omnipotency that is said to be seen in destroying for Sin Whereof perhaps one reason is because there is shewn in this a duplicated Power a contrary Stream of Power running cross and thwart in its Effects in this For at the same instant and that lengthned out for ever God sets Himself by his Power to destroy the Creature utterly in respect of its Well-being Whilst yet again on the other Hand as great a Power is requisite to uphold it in Being and Sense and to prevent its sinking into its first nothing or from failing afore him in respect of Being to bear it And in that respect to continue the Creature to be c. and to endure the weight of God's Power in Wrath to be dry Stubble in a Flame never consumed this is more then for God to create This puts the great God upon a double expence of Power A third Particular in this Rom. 9. 22. that contributes to this is That As the Cause inflicting is termed the Power of his Wrath so the miserable Subjects hereof are denominated Vessels of Wrath Even as on the other side those saved are termed Vessels of Mercy Common use of Speech tells us that Vessels ordained to be filled with such or such Materials have their Denomination from that matter they are ordained to contain and are filled withal You say this is a Vessel of Oyl that a Vessel of Wine these here you see are said to be Vessels of Wrath. If you demand whose Wrath God's What if God willing to make known his Wrath. Now as touching its opposite here