Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	abound_v	grace_n	sin_n	5,366	5	6.5153	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91027	The principles of faith, presented by Mr. Tho. Goodwin, Mr. Nye, Mr. Sydrach Simson, and other ministers, to the committee of Parliament for religion, by way of explanation to the proposals for propagating of the gospel.	Goodwin, Thomas, 1600-1680.; Nye, Philip, 1596?-1672.; Simpson, Sidrach, 1600?-1655.	1654 (1654)	Wing P3496; Thomason E234_5	20,440	40

created in Christ Jesus unto good works which God hath before ordained that we should walk in them XV. That to continue in any known sin upon what pretence or principle soever is damnable Rom. 1. 32. Who knowing the Judgement of God that they which commit such things are worthy of death not onely to do the same but have pleasure in them that do them Rom. 6. v. 1 2. What shall we say then shall wee continue in sin that grace may abound God forbid How shall wee that are dead to sin live any longer therein compared with vers 15. and 16. What then shall wee sin because wee are not under the Law but under Grace God forbid Know yee not that to whom yee yeeld your selves servants to obey his servants yee are to whom yee obey whether of sin unto death or of obedience unto righteousnesse 1 Iohn 1. 6. 8. If we say that we have fellowship with him and walk in darkness 〈…〉 deceive our selves and Chap. 3 ver 3. And every man that hath this hope in him purifieth himself even as he is pure Vers 4 5 6 7 8. Whosoever committeth sin transgresseth also the Law for sin is a transgession of the Law And yee know that hee was manifested to take away our sins and in him is no sin whosoever abideth in him sinneth not Whosoever sinneth hath not seen him neither known him Little children let no man deceive you he that doth righteousness is righteous he that committeth sin is of the Devil for the Devil sinneth from the beginning for this purpose the Son of God was manifested that he might destroy the works of the Devil 2 Pet. 2. 19 20. While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them then the begining Rom. 8. 13. For if ye live after the flesh ye shall dye but if ye mortifie the deeds of the flesh by the Spirit ye shall live XV. That God is to be worshipped according to his own will and whosoever shall forsake and dispise all the duties of his worship cannot be saved Jer. 10. 15. Poure out thy fury upon the heathen that know thee not and upon the families that call not upon thy name for they have eaten up Jacob and devoured him and consumed him c. Psal 14. 4. Have all the workers of iniquity no knowledge who eat up my people as they eate bread and call not upon the Lord. Jude verse 18 19 20 21. How they told you there should be mockers in the last times shall walk after their owne ungodly lusts these be they who separate themselves sensuall not having the Spirit But yee beloved building up your selves in your most holy faith praying in the holy Ghost keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life Rom. 10. 13. For whosoever shall call on the name of the Lord shall be saved XVI That the dead shal rise and that there is a day of judgement wherein all shal appear some to goe into everlasting life and some into everlasting condemnation 1 Tim. 1. 19. 20. Holding faith and a good conscience which some having put away concerning faith have made shipwrack of whom is Himenaeus and Alexander whom I have delivered to Satan that they may learn not to blaspheme compared with 2 Tim. 2. 17 18. And their word will eat as doth a canker of whom is Hymenaeus and Philetus who concerning the faith have erred saying That the Resurrection is past already and overthrow the faith of some Act. 17. 30 31. And the times of this ignorance God winked at but now commandeth all men every where to repent because he hath appointed a day wherein he will judge the world in righteousnesse John 5. 28 29. All that are in the grave shall hear his voyce and shall come forth they that have done good unto the resurrection of life and they that have done evil to the resurrection of damnation compared with 1 Cor. 15. 19. If in this life onely wee have hope in Christ wee are of all men most miserable FINIS Imprimatur Henry Scobell Printed at London for Robert Ibbitson 1654. The younger Brothers ADVOCATE Or a line or two for Younger Brothers With their PETITION to the PARLIAMENT By Champianus Northtonus LONDON Printed by W. W. in the yeare 1655. The younger Brothers Advocate or a line or two for younger Brothers I Having long expected amongst the multitude of papers and promised Reformations that these Parlimentary years and reforming deformed times have produced to have found some Champion that would have stood up some Heroicall compassionate spirit that would have taken into consideration the poor and despicable condition and provision of younger Brothers I thought that there would have been some amongst the reforming Combatants of that fraternity that would have been mindfull of that so grand a pressure still continuing with us but whether it be through the multitude of their imployments or that they have acquired to themselves great possessions and sufficient maintenance being now carelesse and forgetfull of the welfare of their fellow brethren or whether it be through want of remembrance and ingenuity as not taking notice of it as so great a grievance in regard of the long use it hath had with us there being nothing so absurd in nature so horrible in it self or so ridiculous in reason and common sence which long use will not make plausible and acceptable custome making good seem evill and evill good That it might not altogether be buried in oblivion and that none hath seemed to be sufficiently mindfull of it and that it appears to me as yet so dissonant unto Scripture and naturall reason so opposite to common equity which ought to be the foundation and chief corner stone of all Lawes I have been moved though most unworthy though most unsufficient cursorily and as confusedly to discover some thoughts concerning it that which I was most unwilling to do not onely in regard of my disability with other disadvantages but in respect of the potencie and the prevalencie of its adversaries though it is a thing worthy my labour yet my labour is far unworthy of it for I find every man is not a fit Champion for truth one may be as truly and really in possession of a truth as a souldier of a Fortress yet may be forced to lose it but they that best can will not and those that worst may sometimes holds the light That it should not be forgotten and seeing likewise this unnaturall and unequall Law or evill use for I can not call it so properly a custom but a corruption for as I remember the Lawyers say that Consuetudo est

refuge to the younger I cannot but confesse but that many elder brothers to their superlative praises be it spoken doe deal most ingenuously in that nature not onely out of conscience but likewise moved thereunto by Heroick noble principles but examples in that kind are rare generally this Sanctuary proveth but a weake priviledge a slender refuge feeding them like a bird in a Cage and too often making them by their unnaturall imperiousnesse to live in an uncomfortable condition most unlike their own bretheren This reason is often alledged by many before therebe occasion to use them but then disclaimed with many pretences and often like the Devil pleading scripture for their unnaturall inhumanity though it be expresly against it Inordinate affections taking place beyond the necessities of their naturall bretheren occasioned often I confesse by their too much uxoriousnesse and especially their wives being of a malevolent genius and troubled with that Tripl P. of Pride penuriousnesse and perversnesse daily experience manifesteth how apt men are to be drwawn away to this unnaturallnesse rather then meliorated by precepts how necessary therefore is there of a law to regulate them For that other plea that they might be of abilities for executing offices and the Charges of the Kinhdome This might formerly have carried some shew of pretence when their charges by exactions were far greater but not near proportionable to that vast difference those offices of charge coming but seldome and not generall in a manner but once in an age so great expences likewise were often occasioned more out of a profuse and vain glorious humour then any waies essentiall to their office or charge I am sure great wisdome is not alwaies accompanied with great riches however wee need not doubt but men of sufficient abilities will be found for such charges who have not many younger brothers to provide for But why should the Magistracie offices and charges of the Kingdome be upheld and maintained by the younger brothers I am sure in those states where this unequall distribution is not practised Magistrates are maintained with reverence office and charges duly executed and justice as impartially administred if they cannot be executed but with such charge and majesty let it be born by publick contribution as in other places for as they ought not to consume and impoverish their inferiours so should not they exhaust themselves for this cause saith Paul pay you tribute They will however object against us for the upholding of this unnaturall custome that industry might not decay that having so weak means we might be thereby provoked to imployment A. We ought to be driven in imployments upon better principles then by injuring us being innocent the same argument may be reverberated upon them why should they have a writ of ease from industry their profusenesse and ill examples often causing more idlenesse and doing more injury to the Common-wealth by breeding idle attendance why should not the Elder of many younger submit to providence why should the witts of the younger be so much put upon the wrack and tenterhookes and their small alowance often put upon hazzardous adventures thereby if they can to enable them to live in some good manner and in some proportion to the sonns of their Father may not the Elder advance their Estates they having not onely advantage of meanes but likewise an other double advantage of us in their Education and years the Parents often being taken away before the younger are acquainted with the affairs of the world for the better managing of their poor pittance which causeth them very often to receive a foyle they being then driven Nolens Volens to be idle or do worse The younger brothers idlenesse arising more for want of means and due Education which being rectified they cannot they will not be idle let not their sufferings be counted a fault however their idlenesse may be prevented at first by the discretion and policie of Parents as in other Countries who more industrious and thriving then they They have likewise another objection to encounter with us which is that threefold distinction which some make of Moses Law of Morrall Ceremoniall and Civill or Judiciall The ceremoniall that being wholly abrogated by divine precept the Politick or Civill that being not binding to us but framed particularly for the Common-Wealth of the Jewes and that it is left to the prudence of every nation toestablish constitutions of their own so that the Morall part is onely now obliging to us If according to this division it be not of force why is the observation of it of such power with us and so much pressed upon the conscience by some meerly upon that account as may be instanced in the degrees of marriage with other things it being by this notion no waies obliging to the conscience but it seems sometimes it is binding sometimes not neither do I conceive ought it to be so far neglected in this particular as it is so much disrespected and troden under foot for certainly such lawes that have their first institution and practice from the most just equall and naturall grounds and from the best and most excellent Authors are orought to be ever in highest esteem and accompt and imitated of all wise vertuous conscientious and temperate spirits so should the contrary bring much discredit and disregard unto those customes that have their first originall from corrupt and barbarous principles Now the wisdome of God establishing this Moses receiving it immediately from God not at the second hand not in a vision and dream but mouth to mouth which is the clearest and fullest revelation In which institution there is nothing ceremoniall Judaical or Typicall but being of a morall nature hath a perpetuall morall equity and justice in it founded on the Law of nature and right reason which ought to be alike in all places Those lawes are just and equall saith that learned pious and judicious Divine Pet. Du Moulin which being founded on nature are consentaneous to the Law of God Is it not apparent likewise in St. Matthewes Gospell that no usage or custome ought to destroy a right ground upon an universall law of God As how can there be an example of greater and more reverent authority and better rule of reason and naturall justice a surer way for the prepetuating of Families who promised it as so great a blessing certainly his blessings and laws are not contradictorie let us not make our selves wiser then our maker Nay is it not a question made by some whether or noe this custome of ours be not a national sinne against the eighth Commandement for according to the opinion of the learned it hath relation to the Judiciall or Civill lawes of Moses they being branches and particular explanations of the morall law And you know publick establishment and connivence or Common practice and a generall insensiblenesse maketh sins to be national let not the Mahometan shame us they follow their Alcaron let not us so much prejudice the testimony authority and practice of the scripture and primitive times and reformed Churches nor so far forget our principles So that I cannot see but that a more equall division then is gerally practised with us amongst brethren is more agreable to scripture right reason naturall justice and no prejudice to the flourishing condition of a Nation and true happinesse of a Commonwealth Let us therefore make our humble addresses unto our Legislators who make so great so many professions and protestations of protecting and promoting natural justice equity and liberty that they would be pleased to take into consultation this our sad and deplorable condition this grand Monopoly so silently remaining yet amongst us that either there may be a more equall distribution then now is generally used in some proportion to our Parents Estates and conditions amongst brethren or that some equivalent expedient may be found out for us that we may not be more suffering and more injuriously delt with then the younger bretheren of other Nations who have made much lesse profession then wee there being in those Countries where a more equall division is not practised some speciall priviledges prerogatives and advantages peculiar to them as also Monasteries Nunneries with other helps and provision which here now we have not and which at the first originall of this custome with us we did enjoy Parents then often using that way of provision for their younger children thereby according to the humour and mode of those time rendering them in a lesse despicable condition and more comfortable subsistance then now all which being taken away this custome notwithstanding continueth without any supply why should not younger brothers receive some benefit of the freedome and liberty which is so much pretended Let us likewise offer to their consideration that a more harmonical division proportion wil not diminish the strength honor nor happinesse of the Kingdome but may rather encrease it and likewise causing Parents to be more provident and moderate in divers exorbitances as also how that the clear rayes and principles of our religion hath dispelled villenage so that now it is become the best tenure let it likewise take some place in this which to some is little better and lastly let them consider the perpetuall honor and renown that will redound to them for it and how they will perpetually engage and oblige not onely no small number but those likewise generally of good resolutions Now if those our applications should be rejected with repulsive complements Dominion I confesse being so tempting a bit and so pleasing a morsell that it too often tempteth the most temperate palates and that we find no other redresse then good or ill language let us leave no stone unturned but let us notwithstanding make our further supplications that either wee may have some peculiar priviledge in some generous way or calling here or else in some noble undertaking or plantation abroad by a publick countenance and assistance where we wil frame a policie and government according to our own mode and establisht decrees and constitutions of our own which for the present I shall omit leaving all to the consideration and wisdome of our Superiours FINIS