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	trespass_n	4,131	5	10.6204	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49107	An answer to a Socinian treatise, call'd The naked Gospel, which was decreed by the University of Oxford, in convocation, August 19, Anno Dom. 1690 to be publickly burnt, as containing divers heretical propositions with a postscript, in answer to what is added by Dr. Bury, in the edition just published / by Thomas Long ...	Long, Thomas, 1621-1707.	1691 (1691)	Wing L2958; ESTC R9878	172,486	179

Service of God by the free Directions of their own Nature That to this end he sent his only begotten Son into the World teaching them That the best service of God consisteth in being like him and for their encouragement therein promising them upon their Repentance pardon of Sins past and everlasting Life This saith he is the Sum of the Gospel i. e. of his Naked Gospel Here is not a word of that Grace and Truth that came by Jesus nor that God was in Christ reconciling the World to himself Making him to be sin for us who knew no sin that we might be made the righteousness of God in him Not a word of that Redemption which St. Peter speaks of made for us by the precious Blood of the Son of God or that Christ redeemed the Church by his own Blood dying for our Sins and rising again for our Justification Revel 1. washing us in his own Blood from our Sins Not a word of that which St. Paul made his whole work to preach Christ crucified that others with him might know him and the power of his resurrection that we may be found in him not having our own righteousness but that which is through the faith of Christ the righteousness which is of God by faith Phil. 3.8 9. Nor that without the shedding of this Blood there could be no Remission of Sins But though the Apostle counts this knowledge of Christ Jesus his Lord so excellent that all things else are but loss and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogs meat in comparison with it Yet the Doctor prefers his Natural Faith or his Carnal Reason above all this for there is not one word of all this to cover the Nakedness of his New-born Gospel but as the Socinians say God sent his only begotten Son into the World to teach them not to die for them how by the free Directions of their own Nature without any grace or assistance of the Spirit of God or any Revelations of that Grace and Truth that came by him That the best service of God consists in being like him to which end he supposeth the free Dictates of their own Nature are sufficient Deus nil fecit promising them upon their Repentance pardon of their Sins past and everlasting Life Which John Baptist and other Prophets had done before him Not a word of Christ's giving Repentance or that eternal Life is the gift of God which he grounds on that Repentance which flows from the free Directions of their own Nature What part Faith hath in all this is his next Enquiry which is to shew that it hath no part at all Enquiry II. He says is to shew What Changes or Additions later Ages have made in Matter of Faith He tells us p. 50. c. 2. That our Lord honoured it as the Great King did Daniel above all his Princes That he came into the World to advance it That he promised it eternal Life and both he and his Apostle make it half the Gospel we meet it in every page of the New Testament and on sight of its glory we talk as St. Peter did when confounded at the brightness of our Lord we know not what But our Author hath no sooner cried his Hosanna to Faith as the Jews did to Christ but presently proclaims his Crucifigite and casts this Daniel into a Lion's Den to be rent by such furious Beasts he first casts her from the Throne wherein Christ placed it and what the Gospel makes the Mother-Grace he makes the Mother-Error p. 51. c. 1. his words are This is the Mother-Error that whereas Faith is no better than a Retainer to Holiness we place it in the Throne as an Absolute Prince and think it our Duty to enlarge its Dominions as far and exalt its Prerogative as high as we can as if it were some precious Diamond valuable for its Brightness Hardness or other irrespective Vertue of its own Doth this Author know what he says or consider whereof he affirms these things If it be of that implicite Faith required in the Church of Rome or that naked Faith of the Gnosticks or Solifidians viz. a bare profession of Faith in Christ separate from Obedience he only beats the Air but if of that Faith required in the Gospel and professed in the Church of England the nature whereof he cannot but know then he striks at the very Life of Christian Religion for that is a Faith working by Love a Faith in Christ's meritorious Death Passion Resurrection and Intercession which the Socinians will not admit of A Faith that purifieth the Heart that teacheth us that Christ dying for all all were dead in Sins and Trespasses and that he died for all that henceforth they should not live to themselves but unto him that died for them and rose again this is the true Christian Faith grounded on the Grace of God which bringeth salvation and hath appeared to all men teaching them that denying ungodliness and worldly lusts they should live righteously soberly and godly in this present world This the end of manifesting the Gospel as St. Paul Rom. 16.26 This the Obedience of Faith This is the Faith which we preach in the Church of England and which the Doctor so opposeth and vilifieth It is evident that the Faith which this Doctor would degrade is that which hath for its Object Christ crucified bearing our Sins making an Atonement bearing the Chastisement of our Peace reconciling us to God by the Sacrifice on the Cross All which he would resolve into a Natural Faith in the Veracity of God and so makes our Faith in Christ crucified the chiefest Notion of a justifying Faith to be of none effect But let us hear the Reason he gives for his degrading of Faith p. 50. c. 2. We consider not saith he that two of the reasons which induced our Lord to call so importunately for it are expired Those Reasons I suppose we had p. 19. c. 2. 1. The Difficulties of believing 2. The Danger of professing it To which there needs no other Answer then what he himself hath given p. 50. c. 1. That Faith must necessarily be called for with importunity suitable both to the Difficulties and Dangers which at that time encompassed it and to the serviceableness which at all times accompanies it For is there not now also need of Faith to strengthen us against the Temptations of the World the Flesh and the Devil Or is our Fight now only against Flesh and Bloud are there not Spiritual Wickednesses also Are there not such Lusts as are as dear as a right Hand or Eye that must be cut off And what is it that giveth us the Victory over these and a world of others but our Faith Were not our Faith serviceable to these ends he might have some excuse for calling our Saviour a humersome and capricious Lord as he doth p. 51. c. 1. and p. 57. c. 2. that without any other motive than his unaccountable will imposeth a