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	life_n	trespass_n	5,011	5	10.5955	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01181	Articles agreed on in the nationall synode of the Reformed Churches of France, held at Charenton neere Paris, in the moneth of September, 1623 Which the same ordaineth to be inuiolably kept in all the churches and vniversities of that realme.; Articles arrestez au Synode national. English	Eglises réformées de France. Synode national (1623 : Charenton-le-Pont)	1623 (1623)	STC 11295; ESTC S117189	22,438	38

6.23 The wages of sinne is death II. Who teach that spirituall gifts or good habitudes and vertues such as are goodnesse holynesse righteousnesse could haue no place in mans will when he was first created by consequent that they could not be lost in the fall For this directly thwarteth the description of the image of God which the Apostle maketh Ephes 4.24 Where he describes it by righteousnesse and holynesse which vertues certainely haue their seats in the will III. VVho teach that spirituall gifts were not separated from the will of man in the spirituall death since that in it selfe was never corrupted but hindered only by darknes of the vnaerstanding and vnrulinesse of the affections which hinderances being removed the will is able to make vse of its libertie which to it is naturall that is it is of it selfe able either to will and choose or not to will and choose any good proposed vnto it This is new and erroneous tending to nothing but to exalt the power of free will contrary to the saying of the Prophet Ieremy 17.9 The heart is wily and desperately evill aboue all things And that of the Apostle Ephes 2.3 Among whom children of * In the French it is by mistake of the Printer children of Religion Rebellion we all conversed once in the lusts of the flesh fulfilling the desires of the flesh and of our thoughts IIII. VVho teach that a man not regenerate is not totally properly in Sin or destitute of all power concerning spirituall good but that he can hunger and thirst after righteousnesse and life and can offer vnto God the sacrifice of a contrite and broken spirit such as may be acceptable vnto him For these things contrary the plaine testimonies of Scripture Ephe. 2.1.5 Ye were dead in your trespasses and sinnes And Gen. 6.4 8.21 Every imagination of the thoughts of the heart of men is nothing else but evill at all times Adde hereto that to hunger and thirst after life and to be delivered from misery to offer vnto God the sacrifice of a broken spirit is proper to the regenerate Psal 51.19 And of those that are called happy Mat. 5.6 V. VVho teach that a corrupt and naturall man may so well vse common Grace whereby they vnderstand the light of Nature or the gifts which remaine in him after the fall that by the good vsage thereof he may by degrees and little by little obtaine greater grace to wit Evangelicall and saving grace yea salvation it selfe And that by this meanes God for his part sheweth himselfe ready to reveale Iesus Christ to all forasmuch as he affordeth vnto all sufficiently and efficaciously the meanes necessary to the Revelation of Iesus Christ and to faith and repentance For that this is false besides the experience of al times the Scripture witnesseth Psal 147.19.20 He declareth his words to Iacob and his statutes ordinances to Israell he hath not done so to all nations and therefore they know not his ordinances Act. 14.16 In times past God suffered all nations to walke in their owne waies Act. 16.6.7 It was forbidden them to wit Paul and his companions by the holy Ghost to preach the word in Asia comming therefore to Mysia they assayed to goe into Bithynia but the spirit of Iesus permitted them not VI. VVho teach that in the true conversion of a man it cannot be that God should poure into his will new qualities habits or gifts Therefore the faith by which we are first converted and from which we are named faithfull is not a qualitie or gift infused by God but only a bare action of man And that it cannot otherwise be called a gift then in regard alone of the power which a man hath to attaine therevnto For these things contradict the holy Scriptures which testifie That God sheddes in our hearts new qualities of faith obedience and the feeling of his loue Ier. 34.33 I will put my law within them and will write it in their heart Es 44.3 I will poure forth waters vpon him that is a thirst and rivers vpon the dry ground I will poure forth my spirit vpon thy posterity Rom. 5.5 The loue of God is shedd in our hearts by the holy spirit which is giuen vnto vs. They are also repugnant to the perpetuall practise of the Church that prayes on this manner Ierem. 31.18 Convert me O Lord and I shall be converted VII VVho teach that the Grace whereby we are converted vnto God is nothing else but a sweete perswasiō or as others expound it that the most noble maner of working in the conversion of a man and the most agreeable to the nature of man is that which is effected by perswasions And that nothing hinders but that the Grace which they tearme Moral that is to say which is wrought by perswasiue reasons may make a carnall man spiritual yea that God makes the will to consent no otherwise saue only by this kind of perswasion and that herein consisteth the whole efficacie of the divine operation whereby he su mounteth the operation of Satan inasmuch as God promiseth eternall good Satan onely temporall For this is pure Pelagianisme and contrary to all Scripture the which beside this kinde of operation in the conversion of a man acknowledgeth another over aboue to wit that of the Holy Spirit much more effectuall and divine as in the 36. chap. of Ezechiel ver 26. I wil giue you a new heart and will giue a new spirit in the midst of you and vvill take away the heart of stone and will giue an heart of flesh c. VIII Who teach that in the regeneration of a man God imployeth not his almighty power in such sort as that he mightily and infallibly benas the will to belieue and to bee converted but that notwithstanding all the operations of Grace which God vseth to the conversion of man man may resist God and the holy Spirit even then when God purposeth and would regenerate him that oftentimes man resisteth in deed effect so as he vtterly hindereth his owne regeneration yea that it resteth in his power to be or not to be regenerated For this is nothing else but to take away from God the efficacie of his Grace in our Conversion and to subiect the action of God almighty to the wil of man and that contrarie to the Apostles who teach Ephes 1.19 That wee belieue according to the efficacie of the power of his might And 2. Thess 1.11 That God fulfilleth in vs al the good pleasure of his goodnes and the worke of faith Mightily Againe 2. Pet. 1.3 That his Divine power hath given vs all whatsoever appertaineth to life and godlinesse IX Who teach that Grace and Freewill are causes that worke each their severall part and both concurre togither in the first point of conversion that Grace as a cause hath no precedence in order before the efficiencie or motion of the wil id est that

subiect to condemnation or shall bee condemned for originall sinne but that all are generally exempted from the guilt of the said sin For this opinion is repugnant to the Scripture which affirmeth Ephes 2.3 that we are by nature children of wrath VI. Who vse the distinction of Impetration Application therby to instill into the simple and ignorant this opinion that God for his part would equally bestow vpon all men the benefits purchased by the death of Iesus Christ And whereas some rather then others are made partakers of remission of sinnes and life everlasting that this difference dependeth on their owne freewill applying it selfe to that grace which is offered indifferently but that it dependeth not vpon any singular gift of mercy that works effectually in them rather then in others for to apply themselues therevnto For seeming to propose this Distinction in a good sense they go about to drench the people with the pernicious poyson of Pelagianisme VII Who teach that Iesus Christ neither could neither ought neither did die for them whom God loued before most tenderly and had elected to eternall life in as much as such had no need of the death of Iesus Christ For they contradict the Apostle who saith Gal. 2.20 Christ loued mee and gaue himselfe for mee Rom. 8.33 Who shall bring in any accusation against the elect of God It is God which iustifieth Who shall condemne It is Christ which is dead to weet for them also they contradict our Saviour who saith Ioh. 10.15 I lay downe my life for my sheepe Againe Ioh. 15.12.13 This is my commandement that yee loue one another as I haue loued you None hath greater loue then this to weet when one layeth down his life for his friends CHAP. III. Of the Corruption of man his Conversion to God and the manner thereof The first Article MAn in the beginning was created after the image of God and adorned in his vnderstanding with the true and saving knowledge of his creatour of spirituall things with righteousnesse in his heart and will with puritie in all his affections yea hee was perfectly and entirely holy but turning himselfe from God through the instigation of the Divell and by his owne free will he deprived himselfe of these excellent gifts and contrarywise insteede thereof drew on himselfe blindnesse horrible darknesse vanity and perversitie of iudgement in his vnderstanding malice rebellion hardnesse in his heart and will and therewithall impuritie in all his affections II. Now such as man was after the fall such children begate he to wit himselfe corrupted children corrupted corruption by the iust iudgement of God being derived from Adam vnto all his posterity excepting Iesus Christ alone and that not by imitation as heretofore the Pelagians would haue it but by propagation of a corrupted nature III. Whence it commeth to passe that all men are conceived in Sinne and borne children of wrath vnprofitable to all saving good enclined to evill dead in sinne and servants of sin And without the Grace of the regenerating spirit they neither will nor can returne to God nor correct their depraved nature nor dispose themselues towards the amendment of it IIII. True it is that after the fall there remained in man some light of nature by meane whereof hee still retaineth some knowledge of God and of naturall things hee discerneth betwixt honestie and dishonestie and seemeth to haue a little regard and care of vertue and outward discipline But so farre is it that by this light of nature he can come to the saving knowledge of God and convert himselfe to Him that even in things naturall and civill he vseth it not aright but rather as little as it is abuseth and defileth it diverse waies withholds it in vnrighteousnesse and so becommeth inexcusable before God V. Looke how it is with the light of Nature just so it fareth with the Decalogue which God gaue particularly to the Iewes For it discovereth indeede the grievousnesse of sinne and more and more convinceth man but forasmuch as it affordeth no remedie nor giveth any ability to get out of that miserie so being weak through the flesh leaveth the transgressour in the Curse it is impossible that by it man shoulde obtaine saving grace VI. Wherfore what neither the Light of Nature nor the Law could doe that God effecteth by the power of the Holy Spirit by meanes of the Word or the ministerie of Reconciliation that is by the Gospell of the Messias whereby it pleased God to saue beleevers aswell vnder the Old as the New Testament VII God manifested this secret of his Will to fewer persons vnder the Old Testament but since vnder the New Testament the difference of Nations is taken away he now manifesteth it vnto more The reason of which dispensation wee ought not to attribute to the dignity or worth of one Nation aboue another or because it maketh better vse of the Light of Nature but to the good pleasure of God which is most free to his vndeserved loue And therefore they on whom so great Grace hath beene shewed aboue and contrarie to all desert ought to recognize it in humility of heart with thanksgiving And the rest vnto whom this Grace hath not yet been shewed they ought to adore with the Apostle the severity iustice of Gods iudgments but not curiously to sound them VIII Furthermore as many as are called by the Gospell are called in good earnest For God shewes in good earnest and most truely and sincerely by his word what is pleasing vnto him namely that they which are called should come vnto him also he promiseth in good earnest to all that come and belieue in him rest vnto their soules and life everlasting IX And whereas many that are called by the ministrie of the Gospel come not nor are converted the fault is not in the Gospell nor in Iesus Christ offered by the Gospell nor in God who by the Gospell calleth them and withall bestowes many gifts vpon them but in those themselues which are called whereof some through their owne carelesnesse receiue not the word of life others receiue it indeede but not within their hearts and therefore after some light ioy of a temporall faith they fall backe againe others through the thornes of cares through the pleasures of this world choake the seede of the word and bring forth no fruit according as our Saviour teacheth in the parable of the seede Mat. 13. X. But whereas others being called by the ministerie of the Gospell doe come and are converted that is not to be attributed vnto the man as if hee by his owne free will made himselfe differ from others which are also furnished with like or at least with sufficient grace to belieue and bee converted as the prowde heresie of Pelagius mainetaineth But vnto God who as he hath elected his from all eternity in Christ so hee cals them effectually in their due times giues them faith and repentaunce