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
A95681	The reconciler of the Bible: wherein above two thousand seeming contradictions throughout the Old and New Testament, are fully and plainly reconciled. Being necessary for all those that desire to understand the sacred scriptures aright unto salvation. / By J.T. minister of the Gospel.	Thaddaeus, Joannes, fl. 1630.	1655 (1655)	Wing T831; Thomason E1605_1; ESTC R208447	167,285	363

Neither this Man sinned nor his Parents Rom. 3. 10. There is none righteous no not one none that understandeth The cause of his blindenesse was no notable and enormous wikednesse of himself or his parents though all men be sinners and for their sins infirmities and defects of nature are ohnoxious to temporal and eternal punishments 739. Joh. 9. 31. God heareth not sinners 1. Joh. 1. 9. If we confesse our sins God is faithful and just to forgive us and to cleanse us from all our sins God hears not impenitent sinners obdurate in their wickednesse but to such as repent confesse and amend their lives he pardons their sins 740. Joh. 9. 39. For Judgment I am come into this world chap. 3. 17. chap. 12. 40. 47. I came not to judge the world but to save the world In the former place by Judgement is meant a benefit given to men by the coming of Christ by which he brought those things to good order that were out of order in the latter Christ speaks of his principal end of his coming into the world 741. Joh. 9. 41. If you were blind you should have no sin Rom. 11. 25. Blindnesse is hapned unto Israel In the first place Christs speak of the Jews according to the opinion they had of themselves for they did not acknowledge any blindnesse of their minds or their sins in the latter what was the truth of them indeed blindnesse hapned to them not that they should all perish but that many multitudes of the Gentiles might be converted and saved so well as the Jews 742. Joh. 10. 28. My sheep shall never perish neither shall any man pluck them out of my hand chap. 13. 18. Judas was chosen to be of Christs sheep and yet perished Election in the first place is meant to eternal life in the latter to an Office Judas was Christs sheep only by outward vocation and profession 743. Joh. 10. 29. My Father is greater ver 30. I and my Father are one Christ is equal to God the Father according to his Divine Nature lesse then the Father according to his humane Nature and his Office of Mediatorship between God and Man 744. Joh. 10. 32. Many good works have I shewed you from my Father chap. 14. 10. The Father that dwelleth in me he doth the works In the former place Christ speaks not exclusively because the works of the Trinity outwardly are common to the three Persons there is no work of the Son which the Father doth not work in him In the latter he ascribing operation to the Father he asserts that it is done by the authority and counsel of his Father so speaking of the manner and order of working he takes not away the unity of essence Majesty and power 745. Joh. 11. 4. Lazarus sicknesse was not unto death vers 14. Lazarus is dead The sicknesse of Lazarus by reason of the event was not unto death because Christ raised him again and saith that his death was but a sleep for we are not so early awaked from sleep as Christ called Lazarus out of his grave and he shall raise us all at the last day 746. Joh. 11. 25. He that believeth in me though he were dead yet shall he live vers 26. He that believeth in me shall never dye Death is temporal and eternal temporal in this world is corporal and spiritual Christ speaks of both in the former place Spiritual death is either of them who being dead have not Christs quickning Spirit and of this he speaks not here but of them that being quickned by Christs Spirit are dead to sin and the flesh in the latter is meant chiefly eternal death 747. Joh. 11. 26. Whosoever believeth in me shall never dye Heb. 9. 27. It is appointed for all men once to dye The faithful doe not dye a spiritual and eternal death but natural death is common to all men 748. Joh. 11. 34. Where have you laid him chap. 21. 17. Thou knowest all things Christ enquired of Lazarus his grave not as if he were ignorant thereof but that he might stir up a desire in his sisters and those that were present to consider and to see the Miracle of the Resurrection So God said to Adam Gen. 3. 9. Adam where art thou 749. Joh. 11. 50. Caiphas a wicked man prophesied by the instinct of the Spirit Rom. 8. 14. As many as are led by the Spirit of God they are the sons of God The gifts of Gods Spirit are of Sanctification and Salvation and those are proper to the elect children of God or gifts of administration which are common to good and bad men amongst which is the gift of Prophesie 750. Joh. 12. 27. Father save me from this hour Phil. 2. 8. He became obedient unto death Christ feeling the sins of the world lying upon him feared death as he was man and desired rather to live then dye if that might have been granted without detriment to Gods glory and our salvation but because it was not possible that that Cup should passe from him he submitted himself to his Fathers will and said Therefore came I unto this hour 751. Joh. 12. 30. Now shall the Prince of this world be cast out Ephes 6. 12. We have yet war with the Prince of this world That casting out was out of the hearts of the faithful whom though the Devill doe tempt and oppose many wayes yet he cannot vanquish them but is cast out also Christ respects the casting out of the Devill whilest both Jews and Gentiles amongst whom the Devill reigned were called to the grace of Christ by his coming 752. Joh 13. 27. After the sop Satan entred into him Vers 2. And Supper being ended the Devill having now put into the heart of Judas Iscariot The first place is of totall possessing when after so many admonitions from Christ and so many humane favours received Judas yet continued in his purpose of betraying Christ he is delivered to Satan to be ruled so that he could think on nothing that was sound and good 753. Joh. 13. 37. A new Commandement I give unto you that you love one the other Mat. 22. 37. This was the greatest Commandement in the Old Testament to love God and our Neighbour It is called a new Commandement not by reason of the substance but because Christ renewed it and the singular affection of love which Christ requires in his followers as he loved them and gave himself for them so he would that they should love one the other with singular affection 754. Joh. 14. 4. Whither I goe ye know and the way ye know vers 5. We know not They did know inchoatively and imperfectly but because they knew not that they did know the cause was their rudenesse and forgetfulnesse of Christs words 755. Joh. 14. 8. Shew us the Father vers 9. He that seeth me seeth the Father The Apostles did not perfectly know Christ therefore he taxeth them of ignorance for they ought to have seen and

ch 5. 20. Where there is no Law there is no transgression ch 2. 12. As many as sinne in the Law shall be judged by the Law In the former place the Law is taken generally without which there can be no transgression in the later he speaks of the natural Law for even the Gentiles shall perish for violating of it 837. Rom. 4. 18. Abraham against hope ver 18. Believed in hope He beleeved contrary to humane hope by his hope in God having confidence contrary to the reason of the flesh the force of nature for all these would have weakned hope would make him doubt and despair also yet he overcame all those difficulties by firm hope he hoped in things desperate distrusting himself but trusting in God 838. Rom. 4. 25. God raised Jesus Christ our Lord from the dead Joh. 10. 18. I have power to lay down my life and I have power to take it up The Resurrection is ascribed to God the Father because the works of the Trinity ad extra are indivisible to the Sonne because he hath the same power with the Father who willingly underwent death and therefore the Resurrection is to be ascribed to his free will 839. Rom. 5 2. By faith we stand and rejoyce 1 Cor. 10. 12. Let him that thinketh he standeth take heed least he fall We stand founded on Gods grace whilst we are kept by the power of God by faith unto salvation by sinne we fall when we think we stand 840. Rom. 5. 4. Patience worketh experience James 1. 3. Experience worketh patience Probation in the first place is taken passively for experience which rejoyceth by patience in the later it is taken actively for triall and the effect of it that is tribulation for affliction trieth faith as fire doth gold 841. Rom. 5. 6. 7. Christ died for us 1 John 3. 16. Because he that is Christ laid down his life for us and we ought to lay down our lives for the brethren Christ dying for us a sacrifice and revenger Col. 1. 24. paied our ransom for us John comparing the death of Christ for us and our death for the brethren doth it secundum quid for we die not to redeem our brethren but to edifie them 842. Rom. 5. 8. God commendeth his love towards us in that when we were yet sinners Christ died for us Rom. 8. 32. The Father spared not his own Son but delivered him up for us all The Father and the Son did alwaies love us and have done all things for us Christ delivered himself for our sins into the power of the devil and because we were not to be redeemed by power but by Righteousnesse Christ the righteous died for us and so by righteousnesse he overcame the devil therefore because the devil had slain Christ it was necessary that he should release those that were captives and the Aug. de Trin. l. 13. c. 2. devil by the price paid was not made rich but ensnared 843. Rom 5. 10. When we were enemies we were reconciled to God by the death of his Sonne John 15. 13. No man hath greater love then this that a man lay down his life for his friends By nature we are Gods enemies by reason of sinne but by grace we are reconciled to God by Christ who died for us and we are so made the dearest friends unto God 844. Rom. 5. 12 18. As by one man sinne entred into the world and death by sinne so death passed over all men ver 19. as by one mans disobedience many were made sinners so by one mans obedience many shall be made righteous The guilt of Adam is here compared with the grace of Christ because both have that descends on their followers Adam derives his guilt on all men by nature Christ derives his righteousnesse by grace on all that beleeve on him 845. Rom. 5. 20. The Law entred that sinne might abound ch 7. 12. The Law is holy and the Commandment holy just and good The Law increaseth sinne not of it self and its own nature but by accident because it discovers sinne and the poyson of it that we may know it for by the corruption of nature we are stirred up to strive against the Commandment yet the Law remains still in it self just and good 846. Rom. 6. 3. So many of us as were baptized into Jesus Christ were baptized into his death Act. 8. 13. Simen Magus and other hypocrites were baptized yet they put not on Christ To be baptized into Christ is to put on Christ the Robes of his Righteousnesse and Holinesse which beleevers who are baptized do Simon Magus and hypocrites that are not faithfull Hieror in Rom 6. receive not the Spirit but water only in Baptism for there is a common Baptism to all that are baptized but not the vertue of Baptism that is grace Aug. in Psal 77. 847. Rom. 6. 12. Let not sinne reign in your mortall body ch 3. 12. There is none that doth good no not one The first place is to exhort us to mortifie sinne in us in the Regenerate sinne reigns not they are wholly dead to sinne in Christ and partly in themselves they that are not Regenerate know indeed what they ought to do and know that of themselves they are unable to perform it 848. Rom. 6. 14. Ye are not under the Law but under grace Gal. 3. 22. The Scripture hath concluded all under sinne The first place is concerning the Regenerate who are not under the malediction dominion and rigid exaction of the Law the later is concerning all that are subject to sin for whom the Law is a Schoolmaster to Christ by the knowledge of our sins 849. Rom. 6. 18. You are become the servants of righteousnesse vers 20. You were free from righteousnesse In the former place is spoken of those who were converted and freed from the yoke of sin in the later of those that are not yet converted who are free from righteousnesse and are not under the government of righteousnesse for carnall wisdom cannot be subject to the Law of God 850. Rom. 6. 23. The wages of sinne is death Wisdom 2. 24. By the envy of the devil death entred into the world The wages of sinne is death because the Justice of God would have it so to punish mankinde that was fallen by death the Authour whereof was not God but it came into the world by the envy of the devil 851. Rom. 7. 6. Now we are delivered from the Law Matth. 5. 17. I came not to destroy the Law We are delivered from the curse of the Law the rigour and provocation of it to sinne also from the Law or death in which we were held but that takes not away the right use of the Law in respect of us 852. Rom. 7. 7. I had not known lust unlesse the Law had said thou shalt not covet 1 Tim. 3. 1. If a man desireth the office of a Bishop he desireth a good work Concupiscence taken