Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	gospel_n	law_n	remission_n	3,519	5	9.9572	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85207	Hidden manna or, the mystery of saving grace. Wherein the peculiarity of Gods especiall grace to the elect is asserted and proved, and divers objections of Pelagians and Arminians about the power of the will of man to supernatural good, are fully answered and confuted. By that reverend, learned, and faithfull minister of Gods word, William Fenner B.D. late of Rochford in Essex. Perfected many years since by the author whilst he was preacher at VVillingsworth in Staffordshire. Imprimatur Edm. Calamy.	Fenner, William, 1600-1640.	1652 (1652)	Wing F692; Thomason E1310_2; ESTC R209026	31,828	115

preached unto you forgivenesse of sins Act. 13. 38. yea among all Nations Luke 24. 47. For to him give all the Prophets witnesse that through his Name whos●ever beleeveth in him shall receive forgivenesse of sinnes Act. 10. 43. so that Gods Ministers are bound to preach that thy sins may be forgiven thee if thou repent and beleeve the Gospel 2. By way of obligation thou art bound to beleeve that thy sinnes may be forgiven thee in Christ remission of sins is one of the Articles of thy Creed that thou art commanded to beleeve Repent and beleeve the Gospel Mar. 1. 15. and therefore it s called the Law of faith Lex à ligando the Law bindeth Rom. 7. 2. All are bound to beleeve in Jesus Christ to the remission of sins even reprobate and all they are bound as well as the Apostles themselves For our Saviour commands them to command all treasures the very same things that he commanded them Teaching them to observe all things whatsoever I have commanded you Matth. 28. 20. so that thou art bound to beleeve that thy sinnes may be forgiven thee 3. By way of obsignation Remission of sins is so farre forth offered unto thee in Christ that God hath sealed this serious offer in thine owne Conscience thine owne Conscience tels thee or hath told thee that it hath in it for to tel thee that God doth truly offer this grace of Christ unto thy soule and thine heart can witnesse with thee that it is thy fault if thou doe not repent and beleeve to the remission of sins Thus saith our Saviour He that beleeveth in him is not condemned but he that beleeveth not is condemned already because he hath not beleeved in the name of the only begotten Sonne of God John 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Chrysostome The not beleeving it selfe accuseth thee namely in thine own Conscience so that thine owne reines check thee for not beleeving that thy sins can be forgiven thee 4. By way of generall intention for God intended his Sonne generally for Man-kinde to lay downe a sufficient price to the remission of sins for the same even for the reprobate men and all comparatively more then for the reprobate angels generally I say in respect of the condition that if any man or woman did repent they should not perish everlastingly Jo. 3. 16. although I doe not say generally in respect of absolute purpose Thus saith the Apostle Verily he tooke not on him the nature of Angels but he tooke on him the seed of Abraham Heb. 2. 16. And least one should thinke why then he tooke not on him all Man-kinde therefore Moses saith it larger The seed of the Woman Gen. 3. 16. in whose loynes were all the world This is no small thing saith the sweet Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did not vouchsafe this mercy to Angels So then thou art taxt with a sinne over and above the sinne of the Devils in Hel if thou dost not repent and beleeve to the remission of sinnes 5. By way of speciall intention too for all that thou knowest for all that thou knowest God meanes to worke Faith and Repentance in thee unto remission of sins Peter cals upon Simon Magus the Sorcerer Not to despaire but to repent of this his wickednesse and pray God that if it be possible the thought of his heart might be forgiven him Acts 8. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the same Father Peter did not say thus as if he made any question or would have him make any questioning doubt of the possibility of his forgivenesse if he repented but only to shew the grievous condition that he was in that he might provoke him to faith and repentance so that thou sinnest against Gods unsearchable secrets and counsel if thou dost not beleeve that God may in a speciall manner vouchsafe thee forgivenesse of sins Excellently then saith Saint Hilary Omnia omnium Christ hath satisfied enough for all the sins of all men and women Whence we may learne that now it s worse with the wicked man if he w●ll live in sin without amendment of life then before if this new Covenant had not been made accidentally for now his sinnes may be forgiven him God hath offered to condescend with him from the rigour of the first wherein he could not be forgiven and to proceed in the new with him wherein he may First absolutely be forgiven in regard of Christs sufficiency which is enough for all sinne of Man-kinde Hom. 25 de paen in the world yea as Eccius saith The Redemption of Christ his Diog. Laer. Prosp resp ob Vincent bloud is sufficient so that if there were a 100. mundi a hundred worlds it might serve for all yea more were there as many worlds as the Epicureans held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinite worlds Aquinas is bold to say That the bloud of Christ is of a sufficient value to redeeme them all à toto Secondly mollifiedly à tanto be forgiven on their owne part assisted with Christs efficiency I speake of Christs perswading exciting and to some generall duties enabling grace whereby though he doe not give them Free Will yet he truly proffers them to diminish the extreame bondage thereof and without doubt doth in some And therefore if he be obstinate in his sins he is accidentally I say in a more woful condition then ever before for now Cursed is he because he continues not in all things that are written in the Booke of the Law to doe them He devolves himselfe upon the old Covenant and shall answer for the breach thereof Now Cursed is he too because he beleeveth not in the Sonne of God he ship-wracks himselfe against the New and shall answer for the contempt thereof God comes so graciously unto him in the power of the dispensation of the Gospel of Christ that it might be the better with him under the Law of faith although God doe not goe so farre with him as with his Elect but he makes himselfe guilty of the bloud of the New Testament and turnes this May be forgiven into a double Never shall be forgiven yea and by the just Judgements of God into a desperate Never can be forgiven But suppose Ministers may bid them beleeve because God hath commanded them so to preach yet how can God himselfe binde Cain or Dives or any other reprobate to beleeve when Christ did not dye for them or how can God judge them for not beleeving in the Sonne of God who never was incarnate for them can they be tyed to beleeve that to be so which is not so I answer 1. Put that Christ did not dye for them the Preacher or God in the Preacher doth not command them to beleeve an untruth for faith comes by the word preached and looke whatsoever the word saith they are bound to beleeve The word saith That he dyed for those that beleeve For those that hunger and thirst after righteousnesse

be wicked and yet thou dost will to bee wicked like old wife Akko that said she would not and yet shee would Like a Whore that would be strange forsooth Oh she will not and yet it is because she may cogge the more the love of her Paramours Thou wouldest repent and thou wilt goe on in sinne thou hast a setled will to sinne but a sorry would or a months minde to repent The truth is thou callest for mercy thou prayest thou repentest for a fashion to humor thy conscience and sinne the freelier For the soule of the wicked wisheth evill Prov. 21. 10. Thirdly Thou sayest thou wilt repent the glutton when hee feeles his head to paine him his panch to burden him his belches to annoy him he will not be such a glutton againe what saith the Stoicke Stomachum illi fecit luxuria cito tamen redibit in gratiam his gluttony hath turned his stomach a little hee 'l bee friends with his sinne next time againe The wicked Israelites they sought God and enquired early after the Lord for a while Psal 78. 34. but how long did it hold Alas Their heart was not right within them they would not abide his Covenant vers 37. Wicked Ahab now he is fasting and humbling himselfe in sack-cloath 1 King 21. 27. A man would have thought Ahab will now become a new man but presently the byas was turned by and by he is as bad as ever hee was he hates Gods Ministers 1 King 22. 8. So that still the truth is infallible that a wicked man the reason why he doth not give over his sinnes is not because he cannot but because hee will not 1. Because he will never indeed try whether he can or no but he is like Salomons sluggard vult non vult as the Vulgar translates it he wils and he wils not Prov. 13. The soule of the sluggard desireth and hath nothing vers 4. There is never a wicked man shall bee able to say to God at the day of judgement Lord I would have repented I did what ever I could to repent but alas thou Lord thou knowest I could not No the sluggard let s his field be overgrowne with thorns and nettles and the wall battered downe Prov. 24. 31. Happily his field is barren ground and cannot beare fruit but is that the reason that it hath no fruit Indeed if he did hedge it and dung it and plow it and harrow it and weed it and then it would not bring any increase it were another matter Cupiunt consequi non sequi the wicked would arrive in heaven but he doth not strive to his power for heaven Secondly a wicked man doth not not repent because he cannot but because hee will not for if he truly and fully would he could for the will is the mistresse of all the powers and faculties of soule and body Hee that would bee sober might be sober unlesse hee would gagge his mouth and poure in liquor as into a barrel He that would speake holyly may speake holy words unlesse hee were dumbe or one should sow his lips Thou wouldest leave thy company at the Taverne thou lyest unto God there is no man hales thee into it as a Calfe to the Shambles with a rope thou art not tyed there by a chaine as a Beare by the nose at the stake No thou wilt not Non velle in causa est non posse praetenditur I will not is the cause I cannot is pretended No the scorner will not goe to the wise Prov. 15. 12. Thirdly a wicked man doth not not repent because hee cannot but because he will not because hee shewes hee hath still in every action more Can-does then Wil-does Esau could weep for repentance when hee saw hee had lost his fathers blessing Heb. 12. but hee runnes a hunting and ranging at other times is not this A will not Simon Magus could pray Peter to pray for him one while Act. 8. and at other times play the Sorcerer and seduce the people and not looke after his owne nor Peters prayer is not this A will not Saul could sacrifice to God and confesse his sinnes now but anon he will not obey God but malice David Is not this A will not Wicked swearers say they cannot leave their oaths and yet in such and such company they will forbeare Was not that A will not Wicked drunkards say that they cannot but be overcome sometimes yet they can abstaine while they are about their worldly profits Was not this A will not Fourthly A wicked man doth not not repent because he cannot but because hee will not for his Can-not is a willing Can-not he saith he cannot but sinne but might not hee in the loynes of his first parents have kept him out of sinne if he had would but that is past alas he Cannot now chuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no man willingly wicked Aristotle the very heathen can confesse he falsifies with God and the carnall Philosophy of man cannot helpe them Well to let passe the originall Will-not there is a new actuall Will-not E. g. the Spend-thrift hee saith hee hath not where withall to give to the poore he cannot give but he hath willingly spent his money upon potting or apparrel or pleasure or vanity and therefore a willing Cannot Many cannot remember the lessons of the word preached to repeat them in their housholds but their mindes have willingly roved in that interim a willing Cannot He cannot repent but hee willingly lyes Quod est voluntarium a parte ante illud est voluntarium Axiom in sinne that debarres him from repentance this also is a willing Cannot Fifthly A wicked man doth not not repent because he cannot but because he will not for when the meanes to remove or abate his Cannot are lent him he willingly refuses them Holy conference Qui tollit media voluntarie voluntarie tollit finem is a meanes and he willingly refuses it powerfull Preaching is a meanes and hee willingly mislikes it to be reproved of his sinnes is a meanes and he willingly repines at it So that the reason why a wicked man doth not repent is not because he cannot though he cannot but because he will not Now then for answer doe ye aske Why is a man invited by the Ministery to repent and turne unto the Lord when he hath not Gods secret but cannot because the reason why he doth not repent is because he will not nor he cannot Yea but thou wilt say Preachers cannot bid him as for example He cannot command Judas or Caine to beleeve that their sins may be forgiven them because Christ never dyed for the Reprobate I answer Mentiris Cain thou lyest Cain Augustine Christ dyed for thy sins and that five wayes 1. By way of Proclamation remission of sins is to be proclaimed to thee if thou wilt beleeve so saith Paul Be it knowne unto you therefore men and brethren that through Christ is