Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	forgive_v	pray_v	trespass_n	3,167	5	11.1087	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18905	An abstract of fayth grounded on Moses, and applyed to the common Creede; plainely and briefly. By Henoch Clapham, in the beginning of his third yeares bands.	Clapham, Henoch.	1606 (1606)	STC 5328; ESTC S118540	16,421	46

Beleife that euery true Christian hath First touching Remission of sinnes a benefite in this life afforded to euery penitent beleiuer Secondly two benefites after this life the Resurrection of the flesh and Eternall life Remission of Sinnes bringeth necessarily with it First that euery Christian is a Sinner Secondly the meanes whereby such forgiuenes of sinnes be had Thirdly the effect which such Remission hath in the heart of euery true beleiuer 1 That we are Sinners that is Not doers of the Law 1. Iohn 3. 4. for Amartia is Anomia Sinne is a not-doing of the Law whether it be by Omyssion or Transgression it falleth out two wayes one by Originall sinne deriued Ex traduce from our first Parents Adam and Heuah for out of such a bitter Fountaine we can draw no sweete water Besides we are Sinners Actually that is by our owne immediate act wee hauing subscribed to the law of sinne in our members both by thought word worke One of these Actions much more both are sufficient for our arraignement and condemnation 2 The Meanes whereby we are freed of both these Criminations are onely the sufferinges of the Just for the vniust and that is the sufferings of Christ Jesus for vs seeing hee alone is the Lambe of God that taketh away the sinnes of the world we by his blood and by no other haue our garmentes and conuersation made white Our sinnes in the Law being resembled copiouslie by sundry pollutions and his cleansing of vs by his blood being resembled by the * Heb. 9. 21. c. blood of Animals sprinkling the Tabernacle and Alter there beeing without blood no Remission Which cannot otherwise be vnderstood by the penners of this Creed seeing no Angell or Man is in this Beleife introduced for a Sauiour in whole or in part but the Sonne of God solely who became Jesus the Sauiour and the Christ or Annoynted-one to this purpose The Manqueller in the Law Num. 32. 22. that was set free vpon the death of the Hie-priest did plainely figure out the deliueraunce of a penitent sinner by the death of our Hie-priest Iesus 3 The Effecte● which such Remission worketh in our hearts is Loue vnfeigned whereby we are ready to forgiue to our brethren the sinnes whereby they haue transgressed against vs euen as God hath freely forgiuen vs. Our sinnes towardes God being compared to Talents and our brethrens towards vs being assimilated to Pence Which Forgiuenesse at Gods hand as it is dayly and oft in a day so we are thereby inuited to do the like towards our neighbour To God we are to pray for their Remission though them selues doe it not and we are in Gods name to pronounce it vnto them so oft as they shall turne backe and say It repenteth mee Herevpon it is that Moses introduceth Josephs brethren saying Forgiue now the trespasse of thy brethren and their sinne Whereto Joseph replyed Feare not for am I not vnder God as if he should say Feare not my laying of your sinne vnto your charge for as I am subiect vnto God so I as freely forgiue you as he hath forgiuen to mee my trespasses Genes 50. 17. c. Nor did the Law of Sin-offrings vrge lesse Blessed is he whose wickednesse is forgiuen Psal. 32. 1. 2. and whose sinne is couered Blessed is the man to whom the Lord imputeth not iniquitie Lord for thy Sonnes sake forgiue vs our sinnes Section 7. ¶ Resurrection of the Flesh. THe Church being considered as afore with the mayne benefite she reapeth at Gods hand in this life which is Remission of sinnes now follow two benefites after this life The first is Resurrection of the body and the second is Life eternall ensuing The Resurrection of the body is that which the Sadducies denied as Familistes amongst vs. And how doth our Sauiour prooue it From these wordes of Moses in Exod. 3. 6. where the Lord sayth I am the God of thy Father the God of Abraham the God of Isaac the God of Jaakob From whence he thus concludeth Math. 22. 32 God is not the God of the dead but of the liuing as if he had sayd in moe words neither Abraham nor Isaac nor Jaakob was onely soule but also body and therefore the Lord saying hee is their God it must necessarily follow that he was the God both of body and soule Which neither could be except the body liued to him in the assuraunce of Resurrection for being vnited to the soule in endlesse glory This stopped the mouthes of them Sadducies and I pray God also the consideration thereof may stoppe the mouthes of our Semi-atheistes denyers of the bodyes resurrection flowted of naturall Philosophers in Athens but prescisely taught of the Apostle and that with a difference of Glory in the resurrection as there is a difference of glory betweene the Sunne Moone and Starres As for the * Compare Math. 20. 1. with Chap. 21. 33. Parable of the Workemen called into the Vineyard at the sixt ninth and eleauenth hower and each receiuing a penny that medleth nothing in proprietie with the kingdome of Glory but with the kingdome of Grace in this life where the last namely the Gentile so well as Israel the first receiueth the earnest-penny of saluation which is the spirit of Adoption the spirit of our Mediatour Jesus a sufficient recompence to the first and last by the vertue of which * Rom. 8. 11. spirit our bodyes are raysed vp vnto Glory As for the Rising of the misbeleiuer it is but a rising to fall for as God will be none of their God so to the Diuell and his Angels they be referred and this is the finall Curse pronounced against the Lawes transgressers throughout all Moses Section 8. ¶ Life Euerlasting THe first benefite to the Church after this life was noted to be the Resurrection of the flesh The second and last is Eternall life both of body and soule Some like craftie smooth-faced Sadducies haue denied that Moses any where teacheth such Eternall life But I pray such Doctors to tell mee why the Lords speach to Moses which before prooued the bodyes R●surrection doth not also as necessarily prooue Eternall life If Jehouah be the God of Abraham and therefore whole Abraham must needes liue which cannot be if the body should not rise then his beeing the God of Abraham prooueth Euerlasting life to appertaine vnto whole Abraham seeing Jehouah liueth euerlastingly the God of Abraham And I would further know of the couetous Sadducie why is not Eternall life fitly necessarily and plainely taught of Moses in Genes 5. when as it is sayd that God translated Henoch from this world to himselfe And when Moses in Exod 32. 32. doth in his Zeale for Israel say thus to the Lord I pray thee rase mee out of thy Booke which thou hast written What Booke speaketh he off sauing of the Booke of life that contayneth the names only of such as through the Lord of life