Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	good_a	sin_n	transgression_n	4,384	5	10.5404	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08188	A day-starre for darke-wandring soules shewing the light, by a Christian controuersie: or briefely and plainely setting forth the mysterie of our saluation. Diuided into principles, obiections, and answeres. By Richard Niccolls, th'elder, of the Inner Temple London, Gent. deceased. Published for the generall benefit of all those who heartily, and with a true path desire their owne saluation: by I.C.	Niccols, Richard, of the Inner Temple.; I. C., fl. 1613.	1613 (1613)	STC 18526.5; ESTC S119830	27,183	96

th●… hast 〈◊〉 rec●…iued and if thou hast receiued it why dost thou boast as if thou hadst not 〈◊〉 it Thirdly the Kingdome of heau●…n is of ins●…te value and therefore cannot possi●…ly be purchased by the 〈◊〉 and deserts of finite 〈◊〉 And hence Saint Paul saith I co●…t th●…t the afflictions of this pres●…nt life are not w●…rthy of the glory which shall be reueal●… a vnto vs. Moreouer admit that the regenerate mans car●…iage and gouernement be such of his out●…ard parts and also of his desires 〈◊〉 and lusts that they br●…ake not forth into co●…mitting of grosse sinnes nor that hee giue so much as consent to his wicked lusts but hate them and is against them and bringeth forth many good workes yet for so much as hee is not so cleane washed in the La●…ar of Regeneration but that some part of his inbred corruption though it be not imputed vnto him yet remaineth in him hee can in Gods Iustice deserue nothing at Gods hands but his wrath and condemnation for the reward of sinne is death and He●… b●…aketh the whole Law wh●… by his inbre●… lusts break●…th the tenth Commandement which doth not onely forbid consent vnto wicked lusts which is also formerly forbidden by the other Commandements but goeth further and forbiddeth that vvee be not so much as ●…kled with any kinde of Concupiscence or wicked lust although our will consent not yea●… be against it Also from this inbred corruption of the regenerate man springeth not onely omission of some good which ought to be done but also wants and defects of his best deeds and to speake all in a word Imperfection of Chariti●… For Charitie which is a vertue with which wee loue that which ought to bel●…d and so is the ground of all vertues and good workes is in some more in some lesse but perfect Charitie such as the Law of GOD requireth which cannot be increased is found in none no not in the regenerate man during his life For hee cannot perfectly performe the Law of GOD and loue God with all his soule with all his heart vvith all his minde and his neighbour as himselfe Hee must needs confesse vvith the Apostle Saint Iohn If wee say wee haue no sinnes we deceiue our selues and the truth 〈◊〉 not in vs. This imperfection of Charitie wrought through the force and violence of inbred corruption is cleerely set forth and described by S. Paul in his owne person propounding himselfe a true patterne of a man regenerated Romanes 7. For in the 15. and 19. verses hee saith that this inbred corruption made him to omit the good be would and to do the euill he hated and in the 18. verse that to will was present with him but he found no meanes to performe that which was good and in the 23. verse that his inbred corruption ●…ebelled against the law of the minde and led him captiue or prisoner to the law of sinne and in the 25. verse that it made him serue the law of sinne and in the 22. verse it appeareth that hee speaketh of himselfe as a man regenerated who delighteth in the Law of God concerning the inner man VVherefore howsoeuer wee profit by the worke of regeneration by God wrought in vs yet doth our charitie good workes by reason of the force and violence of ou●…●…bred corruption or originall sins want somewhat of that they should be and the wants and defects of our good deeds we doe and the omission of the good deeds wee ought to doe are such and so many that wee of necessine though wee be regenerated must alwayes without presuming vpon our merits and deserts humbly for his mercie 〈◊〉 craue at Gods hands forgiuenes of our trespasses with this assurance that if we acknowledge our sinnes God is faithfull and iust to forgiue vs all our sinnes and to clense vs from all our vnrighteousnesse Obiection It seemeth that there is little difference betwixt the true beleeuer or regenerate person and the vnbeleeuer Answere The difference betwixt them is very great for sinne doth onely dwell in the regenerate person against his will but it reigneth not nor is imputed to him because hee is iustified and clensed from his sinnes by faith in CHRIST I●…VS and in this sense in the Scriptures the regenerate man is sometime said to sinne and sometime is said not to sinne The regenerate man sinneth in regard that sinne dwelleth in him though it raigne not in him And he sinneth not because sinne is not imputed vnto him but hee is notified and clensed from his sinne by the blood of Christ Iesus But in the vnregenerate man sin raigneth with his will and consent and his sinnes are imputed vnto him because hee want●…th faith to iustifie him and to cleere him from his sinnes by the rightcousnesse of Iesus Christ. Also the regenerate man may say with Saint Paul I doe not the 〈◊〉 I would but the vnregenerate man contrariwise saith I ●…not so much euill as I would which howsoeuer hee speaketh it not in expresse words yet hee hath it in his heart as may appeare in couetous ambitious and contentious persons and in Thecues Fornicators Drunkards and such like whose lusts are neuer satisfied moreouer whereas the vnregenerate man waxeth euery day vvorse and worse the regenerate man contrariwise maketh proceedings in goodnesse In vvhich though they be small it doth appeare that sinne doth not raigne in him but in some measure is ouercome by him and in him is in some manner mortified The ninth PRINCIPLE THE true beleeuer or regerate person may assure himselfe that hee shall neuer be moued from the state of saluation whereunto hee is effectually called by the ●…nisterie of the Word and that hee shall haue life euerlasting and eternall glorie in Heauen Notes vpon the ninth Principle THE Gifts and Calling of God are without repentance and with him there is no variablenosse or shaddow of change as God doth testifie of himselfe I am the Lord and I change not Wee cannot attribute vnto GOD any change of decree counsell or will concerning election or reprobation vvithout vvicked blasphemie for he that changeth his decree his counsell or his vvill doth it because he seeth he might haue beene better aduised or because hee seeth he could not haue brought his purpose to passe as he would both which doe argue imperfection and weakenesse which are abhorring and farre from the nature of God who is most perfect and infinite in his Wisedome Will and Power and in all his attributes Whatsoeuer pleaseth the Lord that doth hee both in Heauen and in Earth and in all places and hee saith of himselfe my Counsell shall stand and my Will shall be done Therefore it is doubtlesse true that some whom God hath elected to Saluation shall certainely be saued and others whom God hath reprobated shall certainely be condemned But how may a man assure himselfe that hee is of the

into this heauie punishment for our transgression in Adam viz. vvee are tainted with originall sinne This originall sinne is a corruption of the powers of the Soule and that not in some or in part but of all and wholy and so by this originall sin first wee are depriued not of some but of all good inclination and doe want not some but all goodnesse and secondly thereby we are inclined and prone not to some but to all euill and not onely inclined and prone but also naturally fruitfull not of some but of all sinnes as hauing the seeds of all sins bred within vs so that although sinnes doe not breake out in all men alike neither is any man found who putteth all sins in practise Yet take the most ciuill and best natured man in the World and by Nature the seeds of all sinnes are in him but the generall restraining grace of God doth many and diuers wayes restraine all men from comming into many sins chiefly for the good and quietnesse of his Church and also for the maintaining and vpholding the societie of the world Which restrayning grace of God if it should be withdrawne then euery man without exception would breake out into euery sinne to the vtter ouerthrow of all Societies and Common-weales The godliest and best men can best testifie of these inbred seeds of corruption for they best know what a do they haue with their corrupt natures and how difficult a thing it is to keepe them within the compasse of obedience Rom. 3. 9. 10. 11. The third cause of this our continuall sinning doth rise from the consequence of the two former causes viz. Euery one of vs Man or Woman high or low rich or poore borne in the visible Church or without as he commeth of Adam is borne of his father and mother for our transgression and originall sinne from and in Adam is hated of God is Gods enemy and the bondslaue of Sathan who vntill the time of regeneration raigneth and ruleth in the heart of euery one of vs and haleth euery one of vs forward to the height perfection of wickednesse so farre as he is permitted by the powerfull hand of God vvho will suffer neither wicked men nor the Diuell himselfe to put in practise euery wickednesse they could and would if God should withdraw his restrayning hand Ephes. 2. 2. 2 Cor. 44. 2 Tim. 2. 26. 1 Obiection It is against common reason say the Pelagians that all men should be made guiltie of one mans fault and therefore say they Adam sinned to his owne proper hurt and by his transgression hurted not his posteritie And in this that Adams sinne is passed to his posteritie that is come to passe by imitation and not by propagation Answere This Obiection being beleeued vtterly ouerthroweth our free Iustification by Christs righteousnesse performed by himselfe and imputed vnto vs as done by our selues For if Adams sinne is passed ouer vnto vs his posteritie by imitation onely then also doth it follow that wee haue no other profit by this righteousnesse of Christ performed by him for vs then that he is set before vs for an example to follow for in what sort wee are made partakers of Adams transgression to our condemnation in the same sort we are made partakers of Christs righteousnesse to our Iustification And so againe in what sort we are made partakers of Christs righteousnesse to our Iustification in the same sort wee are made partakers of Adams transgression to our condemnation And therefore as we being in Christ as our head and roote are iustified by the communication of his righteousnesse it being imputed to vs as done by our selues because that in him and by him by reason of our vnion with him we haue fulfilled the Law and satisfied Gods iustice So wee being come of Adam as the roote of all mankinde originally are guiltie of his transgression because that in him and by him by reason of our vnion vvith him see haue all sinned 2 Obiection The Soule is newly created and commeth immediatly from God who is perfectly righteous and so the Soule cannot be naturally and originally sinfull as the flesh vvhich descendeth from Adam And it being a spirit and a thing immateriall can not be infected of the body being a thing materiall Therefore it standeth not with Gods iustice that the soule hauing no sinne of her owne should beare the sinne of another namely of Adam which was committed so long before neither is it to be thought that God who forgiueth vs our owne sinnes will impute the sinnes of another vnto vs. Answere The cause of our hereditary corruption as well of our soules which by God are into vs infused pure and by vs from him receiued pure as of our flesh which descendeth from sinnefull Adam is not in the substance of the soule or in the substance of the body but in this that vnto the penaltie of God the Creators decree by Adam wittingly and vvilfully transgressed Adam and all his posteritie both in their soules and bodies were and are to be subiected For why should any Pelagian thinke of this as hard and vnreasonable seeing it seemeth vnto our selues iust and reasonable that the Potter may dispose of his Pots made by himselfe to what vse he wil and seeing it seemeth iust and reasonable to our selues to subiect to lawes made by our selues both the Parents and the Children vnborne and their posteritie long after succeeding 3 Obiection Against this first principle the Papists do further obiect That man hath free-will which vvhosoeuer denieth say they is worthy to be beaten like a Stocke-fish vntill he confesseth that they who beateth him haue free-will either to beate him or to cease from beating him for if one doe denie the fire to be hot the best way to perswade such a one is to cast him into an hot Ouen Answere The answere vnto this obiection is this First that all reasonable creatures haue free-will in morall and ciuill acts and secondly that all wicked men haue free-will from coaction and violence thirdly that among all sinnes wicked men make free choise to put some in practise But this freedome is wanting to Adams posteritie to wit by nature to thinke or doe any thing which is good before God and acceptable in his sight because that by Adams transgression mans free-will is brought into the bondage of sinne 4 Obiection If mans free-will by Adams transgression be in such bondage of sinne that it cannot make no choise of good then doth free-will lose its owne nature for where sinne must needs be chosen there can be no libertie and consequently all the libertie which mans free-will hath is freely to giue to the Diuell and so man is by God punished for that which hee cannot auoid Answere There be three kindes of liberties or freedomes the first is libertie from compulsion the second is libertie from sinne the third is libertie from miserie The first kinde of libertie was