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	quicken_v	trespass_n	3,621	5	10.4863	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85404	Neophytopresbyteros, or, The yongling elder, or, novice-presbyter. Compiled more especially for the Christian instruction and reducement of William Jenkin, a young presbyter, lately gone astray like a lost sheep from the wayes of modesty, conscience and truth. And may indifferently serve for the better regulation of the ill governed Society of Sion Colledge. Occasioned by a late importune pamphlet, published in the name of the said William Jenkin, intituled Allotrioepiskopos; the said pamphlet containing very little in it, but what is chiefly reducible to one, or both, of those two unhappy predicaments of youth, ignorance, & arrogance. Clearly demonstrated by I.G. a servant of God and men in the glorious Gospel of Jesus Christ. Wherein also the two great questions, the one, concerning the foundation of Christian religion: the other, concerning the power of the naturall man to good supernaturall, are succinctly, yet satisfactorily discussed. With a brief answer in the close, to the frivolous exceptions made by C B. against Sion Colledge visited, in a late trifling pamphlet, called, Sion Colledge what it is, &c.	Goodwin, John, 1594?-1665.	1648 (1648)	Wing G1183; Thomason E447_27	141,216	147

the receiving of it see and consider to this purpose amongst others Luke 1. 79. Ephes 5. 14. 2 Cor. 4. 46. Mat. 4. 16 c. 2. Upon this ground because if men should have the eyes of their minds or understandings opened in any other sence then that wherein the light may be said to open them God might and must be said to worke as many miracles as conversions and how then can that great pillar of Presbytery that miracles are ceased stand Take onely one instance more for the present Page 31. to prove that the Scriptures deny a power in those who perish to believe and repent he cites dead in sins and trespasses from Ephes 2. whereas it is evident both from the context it selfe where this expression stands and also from the frequent tenor of Scripture-expression else-where that by being dead in sins and trespasses the Apostle only meanes that they were guilty of death or liable to condemnation for those sins and trespasses wherein in times past they had walked For 1. this their death in sins and trespasses is explained by their being children of wrath vers 3. 2. That quickning together with Christ opposed to this death as a remedie to a disease is interpreted Col. 2. 13. to be the forgivenesse of their sins and trespasses Both which plainly shew that the death spoken of by the Apostle in the place which Mr. Jenkin citeth is not a death which either standeth in or which necessarily implyeth an utter impotency in men to believe but which consisteth in guilt and obnoxiousnesse unto death 3. The Scripture oft expresseth the estate and condition of guilt by the term death See Gen. 20. 3. 2 Sam. 9. 8. 16. 9. 19. 28. Rom. 8. 10. 2 Cor. 5. 14. 1 Tim. 5. 6 c. And for those other Scriptures Joh. 14. 17. Rom. 5. 6. Phil. 2. 13. We shall in due time God willing give a satisfactory account with how little pertinency to his purpose they are here brought upon the stage by him 4. And lastly that death in sinnes and trespasses here spoken of whatsoever is meant by it is not asserted or represented by the Apostle as the condition of a meer naturall man or of men considered as naturall but of men who have actually and for a long time lived in disobedience against God contrary to the effect of the Law written in their hearts by the finger of God is evident from the expresse letter of the context And you hath he quickned who were dead in trespasses and sins wherein in times past ye walked c. vers 1. 2. 6. 3. Among whom also we all had our conversation in time past c. So that from this place however nothing can be inferr'd concerning any defect or want of power to believe in meer naturall men though such an inference should be yielded against such men who have corrupted themselves by a long continuance in wilfull and knowne sinnes Again 2. How like unto himselfe i. simply Sect. 66. and novice-like hee reasoneth otherwise to prove my opinion a delinquent against the Truth appears by the constant tenor of his arguing wherein he opposeth indeed my opinion for more generally he makes weake and simple opinions of his owne and then confutes them strongly instead of mine Page 29. Upon this saying of mine that by the improvement of nature a man may attaine to such a conviction as upon which saving conversion followes he profoundly demands what place is here left for grace what agreement with the Apostle 1 Cor. 4. 7. Who maketh thee to differ from another But is there any whit more sap or savour of reason in these arguings and demands then if I should gree● Master Jenkin thus Sir If you be able to travail upon your ten toes within 3. or 4. dayes to a place an hundred miles off where you must appeare by that time or else you are a dead man though you be lazie and perhaps as willing to dye as to take the paines of such a journey what place is there left for the kindness of any of your friends to accommodate you with a wel-going horse or Coach for your journey A man may have power of doing yea and of willing that which yet left unto himselfe he neither will ever actually will nor doe So that notwithstanding such a power as Mr. Jenkin striketh at in the dark yet there is place enough for all that Grace of God which the Apostle attributes unto him Phil. 2. 13. In working both to will to doe in men of his good pleasure Yea if Mr. Ienkin would quit himselfe like a man reason home in stead of hal●e way like a child he would manifestly perceive that there is a farre larger place left for grace by that opinion which he calls error then by that which he seekes to enthrone in stead of it and this in more respects then one For 1. as he is a farre greater sinner who knowes how to doe well and hath all things necessary thereunto and yet doth evill than he that doth evill having no power at all to doe well so is it a far greater act of Grace to forgive the sin of the former than of the latter Now the latter is Master Jenkin his Sinner and the former mine 2. For God to give a man strength and power to believe twice over or after a forfeiture made by sinne and wickednesse of the first donation is an act of more grace than to conferre them onely once and that without any such provocation Now Mr. Jenkin his opinion leaves place onely for this latter act of grace which is farre the lesser whereas my opinion makes roomth for the former which is the greater 3. And lastly to save greater sinners is an act of more grace or of Greater Grace than to save lesser Now whether that opinion which presents men impenitent and unbeleeving before God under a sufficiency of grace and meanes otherwise both to repent and beleeve doth not present them as farre greater sinners than Mr. Jenkins opinion doth which denies them so much as a possibility to doe either I referre to Mr. Jenkins himselfe with the fagge end of reason and understanding which is left him to consider and if he please determine In the meane time had not the man think ye a prodigie of provocation upon him to cry out What place is here left for grace What agreement with the Apostle It seemes there is no agreement between Wood and Trees in Mr. Jenkin his Logick nor any place left for so much as one man to stand where there is space enough for an hundred Surely Mr. Jenkins Theology is like his Philosophy who would undertake to argue and make good this Position Nil intrà est oleam nihil extrà est in nuce duri i. Within the Olive 't is without all doubt There 's nothing hard nor in the Nut without And if his interrogatory exclamations had such simple hey and stubble as you