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
A66066	The way to heaven by water concomitated, by the sweet-breathing gales of the spirit: wherein, the point of originall sinne is touched; infants baptisme justified, and how far the guilt of originall sinne, in the elect, is therein ordinarily removed, &c. Delivered in severall lectures at Kingston upon Hull, by John Waite, B.D, and lecturer there for the present. Imprimatur, Jas. Craford, Decemb: 2, 1644.	Waite, John, fl. 1666.	1645 (1645)	Wing W221B; ESTC R220794	49,203	52

sincerely and truly affirm what we affirm without dissembling oaths vows or the like in our ordinary talk And secondly I answer that this asseveration was but a more graduall Yea and vehement than ordinary or a more intensive Yea And thirdly this were upon a weighty point otherwise Christ did not use it and so in him it was no offence he did not sinne neither was any guile found in his mouth 1 Pet. 2.22 Blasphemy therefore was that of the Pharisees who said that they knew that this man was a sinner Iohn 9.24 Then Jesus answered and said verily verily I say unto thee I am the way the truth and the life John 14.6 and no man comes unto the Father but by me I am the Way without wandring the Truth without errour the Life without death yea I am the Resurrection and the Life if any man beleeve in me though he were dead yet should be live John 11.25 I that am the good Shepheard that lay down my life for my sheepe I say unto thee therefore mark what I say 1. Unto thee blind Pharisee that had too much conceit of the knowledge of the Law or else thou might have had more knowledge of the Gospel 2. A man ignorant of a main necessary Truth namely of the new Birth of regeneration and continuing without this might have dyed and bin damned in Hell-Fire 3. Unto thee halting between two opinions between Moses and the Messias whether thou shouldest imbrace wheras if thou had beleeved Moses thou had beleeved me for he writ of me yet 4. unto ye because though weak yet mindfull to be made stronger therefore I will not despise thee nor loath the tediousnesse of teaching of thee for thus it was prophesied of me Esa 42.3 a bruised reed shal be not breake nor smoaking Flax shall he quench such art thou and I will fulfill the Prophesie 5. Lastly I say unto thee though thou came unto me by night when I should have reposed my self and have taken rest an unseasonable time yet I upbraided thee not nor stood upon it with thee nor reproved thee for incivility but seeing thou was so fearfull and weak thou durst not come by day I 'le receive thee kindly take pains with thee and teach thee by night this for the first part The second followes the change of life specified Except a man be born again this again notes once being born before so that hence it appears that there is a double Birth as in Scripture we reade of a double death the first and the second Death The first is nothing but separation of soul from body the second is a separation both of body and soule from God eternally Revel 2.11 He that overcomes shall not be hurt of the second death and what this second is you may further see Rev. 21.8 In the Scriptures we also read of a double Resurrection 1. and 2. Rev. 20.6 Blessed and holy is he that hath part in the first Resurrection of such the second death hath no power The first Resurrection I conceive as do many others to be the resurrection from the dead estate of sinne to newnesse of life so that the first Resurrection is the second Birth Ephes 2.1 there is a spirituall Death and from that a spirituall Resurrection And you hath he quickned that were dead in trespasses and sins and this quickning was in Christ v. 5.1 Pet. 1.23 being born a n●w not of mortal Seed for so is our Naturall Birth So is our first Birth but of immortall by the Word of God who liveth and endureth for ever there is our second Birth far more noble than our first Luke 8.11 the Seed is the Word of God In this Birth they have power to be the Sons of God John 1.12 and they are said to be borne of God 1 Io. 5.1 because they are born anew by the working of Gods holy Spirit in them this is the change of life being born thus again except a man be borne againe 1. This being born again is that which few men eye but at being borne Claro de Stemmale of some noble race o● b●oud that pustes us up as if we were more than men I remember I have somtimes read a passage between an upstart Gentleman and a facc●tious Herald the Herald perswaded this Gentleman of the first Head that he was able to derive his Pedigree lineally from Adam This parchment Gentleman was very importunate to have it effected but upon second thoughts the Herald told him he had better remain as he was because the nearer quoth he that we come unto Adam such poor men as I shall be found of kinne to you Truly spoken all mankind rich and poore are made of the same Elements 2. All of them have soules given them of God that are immortall 3. All are born naked there is no King that hath any other Birth 4 All are equally subject to death the Poet truly observed as much when he said aequopede puisat mors pauperum tabernas regumque turres 5. All are equally subject to be turned again into dust and to be dissolved into their first principles and what better dust do the rich make then the poore The Scriptures tells us that God made of one blood all Nations under Heaven Diogenes therefore to quell the pride of A exander wh● bore himself so much by his discent when he heard that be was to march that way got him into the place wherein his father Philip had bin buried and busied himself in tumbling over dead mens bones with the end of his staffe whom when Alexander saw he must needes know the reason of his imployment I said Diogenes am here seeking the bones of Philip thy Father but they are so like to poor mens that I cannot know them This might give Alexander an hint what his pride would come to after his death Gen. 3.19 Dust thou art and to Dust thou shalt return belongs to all men alike though in civill respects God makes a difference as by qualification of mind or exaltation to office or by the meritorious managing of some humane affairs c. and herein honour to whom honour belongs Yet alas small advantage will this be to them in any spirituall respect or in matter of salvation for in this sense God is no respecter of persons Acts 10.34 Therefore though they may own the former birth yet let them labour for the second and take more delight in it and bee more thankfull to God for their personall worth than for their lineall the former may be advantagious for the next world but the latter only for this Nam genus proavos quae non fecimus ipsi vix eanostra voco as the Poet That which our kindred and fore-fathers have done in which we have had no hand we can scarcely own for ours So that as Christ said of food I say of bloud labour not for the food that perisheth so labour not for the bloud that perisheth It 's