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
A42315	The old Roman Catholik, as at first he was taught by Paul, in opposition to the new Roman Catholick, as of latter he is taught by the Pope the one being apostolicall, the other apostaticall : derived and proven only out of the Epistle of Paul to the Romanes : whereunto is added a clear probation that the same also was the doctrine of the primitive bishops of Rome ... discovering to all clearly the apostasie of that church from the ancient Roman fayth and puritie thereof to the noveltie of gross heresie and idolatrie, and sufficient to convince, if not convert, any papist that is not wilfully obdured / by W. Guild.	Guild, William, 1586-1657.	1649 (1649)	Wing G2210; ESTC R30326	38,314	116

excludeth all other gods besyde So doeth the word One Mediatour exclude all other mediatours besyde Wherefore sayeth Augustine As for all Christian men they commend each other in their Prayers to GOD But He for whom no man prayeth but He Himself for all men this is the only and true Mediatour CHRIST IESUS 3. That all Images made to represent GOD are heathnish and idolatrous ROM. 1. 23. They changed the glory of the incorruptible GOD into an image made lyke to corruptible man sayth the Apostle of the idolatrie of the heathen Gentiles But so it is That the Papists do the same whyle as they represent GOD the Father by an old gray haired man c. Therefore they are guilty of the lyke ●dolatrie Whence it is That Augustine giveth his as the reason Why it is not lawfull for any Christian to make any such Image of GOD Lest we fall into that same Sacriledge sayeth hee whereby the Apostle maketh them execrable who change the glorie of the incorruptible GOD into the similitude of a corruptible man 4. That to bow the knee to any Image or any other creatures in a religious act is meer and gross idolatry ROM. 11. 4. But what sayeth the answer of GOD to him to wit Eliah I haue reserved to my self seven thousand who haue not bowed the knee to the image of Baal Where wee see That the bowing of the knee to an image is counted idolatrie And therefore all such bowing before or to any image what-so-ever is expressly forbidden in the Word of GOD Rom. 14. 11. For it is written Every knee shall bow to Mee and every tongue shall confess to GOD To wit in the act of religious worship and the religious bowing of the knee is as proper to GOD only as the confessing of sinnes to Him for pardon Wherefore sayeth Theodoret The LORD showeth here that both are impious to wit to make an image to represent GOD thereby to bow down or worship it Seing he saith Thou shalt not bow down before them nor worship them 5. That the sort of religious worship which the Papists call DULIA or SERVICE is due to GOD only and to no creature ROM. 1. 25. Speaking of the heathen their idolatrie the Apostle sayeth Who changed the Trueth of GOD into a lie and worshipped and served the creature c. Where we see That the religious service which they gaue to the creature is counted a doctrine of lies and the practise thereof grossest idolatrie And therefore the same doctrine and practise amongst the Papists of giving religious service to creatures must bee counted in lyke manner the same sinne to wit a doctrine of lies and practise of idolatrie contrary to which the Apostle teacheth saying Rom. 1. 9. For GOD is my witness whom I serue with my spirit in the Gospell of His Sonne that without ceassing I make mention alwayes of you in my prayers Where wee see That this religious Service is given by the Apostle vnto GOD allanerly Which hee challengeth frequently as an idolatrous act when it was given to any other saying to the Galations before their conversion when they knew not GOD that they did service to them which by nature were no gods And thereby implying That no religious service is to be done but to Him only who is the true GOD allanerly Wherefore sayeth Augustine Let religious service tye you to the Omnipotent God only And so to no saint or creature CHAP. V. Of the Churches True Doctrine SECTION 1. That Concupiscence in the regenerate is sinne properly and not improperly only as the Councell of Trent hath decreed because it commeth of sinne and inclyneth to sinne ROM. 7. 7. Nay I had not known sinne but by the Law for I had not known concupiscence except the Law had sayd Thou shalt not covet Whence we reason thus That which expressly is forbidden by the law and is properly a transgression thereof is sinne properly and so called by the Apostle even in himself being regenerated as verss 17. But such is concupiscence in the regenerate Therefore it is sinne properly Wherefore sayeth Augustine Concupiscence of the flesh agaynst which the good spirit warreth is sinne because it rebelleth agaynst the law of the mynd whereof the Apostle speaketh Rom. 7. 23. 2. That all Sinnes are Mortall by Nature and no Sinne veniall ROM. 6. 23. For the wages of sinne is death Whence wee reason thus What deserveth death as the wages thereof is mortall But sinne deserveth death as the wages thereof if it bee once sinne by the nature thereof of what-so-ever sort or degree it be as the Apostle affirmeth Therefore the same is mortall Wherefore sayth Ierom These which we think to be smallest sinnes do exclude vs from the kingdom of GOD 3. That the Virgin Marie was not conceaved without sinne ROM. 5. 12. Wherefore as by one man sinne entered into the world and death by sinne and so death passed vpon all men for that all haue sinned Where we see That of all man-kynd procreate by ordinary generation none are excepted from being free of originall sinne and therefore neither the Virgin Marie Wherefore sayeth Bernard Shee can not be free except one would say That shee was conceaved of the Holy Ghost and not of man and so we should attribute as much to the Mother as to the Sonne But this were not to honour the Mother sayeth hee but to dishonour her And therefore hee concludeth thus saying Therefore our LORD IESUS alone is such being conceaved of the Holy Ghost and because he was holy even before his conception 4. That our Election is neither for our fore-seen fayth or good works ROM. 9. 15. For Hee sayeth to Moses I will haue mercie on whom I will haue mercie and I will haue compassion on whom I will haue compassion so that it is not of him that willeth nor of him that runneth but of GOD that showeth mercie Whence it followeth If the LORDS Election of vs be so free that there is no reason to be given thereof on our part but only His own free grace and good-will because it pleaseth Him to haue compassion and show mercie vpon vs Therefore that there is no fore-seen fayth or works on our part that is the cause thereof Wherefore sayeth Fulgentius If the cause be asked of the Predestination of the godly there is none other but the only free mercie of GOD to be found 5. That there are no fore-going preparations in vs naturallie vnto our effectuall calling by grace as merits of congruitie ROM. 8. 7. For the carnall mynd is eninimitie agaynst GOD for it is not subject to the law of GOD neither indeed can bee Whence it followeth If the carnall mynd of the vnregenerate man bee such an eninimitie how can it prepare it self to GODS calling to which it is eninimitie or sit it self to be subject to the law of GOD to which it is so repugnant

mercy and goodness of GOD CHAP. VI Of our Sanctification And 1. That no man in this lyf can perfectly obey keep GODS Law COncerning which poynt thus sayeth GREGORIE Nullus homo sine peccato est nisi ille qui in hunc mundum non venit ex peccato That is There is no man without sinne which is the transgression of the law But Hee onlie who came not in this world with sinne And agayn Esse namque à culpa liberi nequaquam possumus quousque in corpore mortis tenemur That is For wee can no wyse bee free from sinne so long as wee are in this body of death Nec ipsi poterant esse sine peccato qui adhaerebant coelesti magisterio Iohanne attestante qui ait si dixerimus quia peccatum non habemus nosmetipsos seducimus veritas in nobis non est Greg. hom. 30. in Evang. That is Neither could they bee without sinne who adhered to the Heavenly Doctrine of CHRIST Him self Iohn bearing witness hereto who sayeth If wee say That wee haue not sinne wee deceaue our selues and the trueth is not in vs Yea more-over sayeth hee Ipsa nostra perfectio culpa non caret nisi hanc severus judex in lance examinis misericorditer penset That is Even our greatest perfection in this lyf wanteth not sinne except the severe judge mercifullie weigh the same in the Ballance of his Tryall or examination And there-after Sanctus autem vir sayeth hee qui omne nostrae virtutis meritum vitium esse conspicit si ab aeterno arbitro districte judicetur recte subjungit si voluerit cum eo contendere non potest responderi vnum pro mille That is The holy man Iob beholding our most vertuous works to bee sinfull if the same bee straytlie judged by the eternall judge doeth rightly subjoyn saying If man would contend with GOD hee could not answer him one of a thousand 2. Agaynst anie workes of Superogation BY the two last adduced testimonies Gregorie clearly overthroweth the same For if a mans best actions be such that except GOD in mercie look on them hee can not answer for them or expect Salvation to himselff much less can he by them superogate for others CHAP. VII Of Humane Satisfactions And That nothing wee can either do or suffer in this lyff is satisfactorie to GODS justice But medicinall only for our selues FOR thus sayeth Gregory to distinguish between CHRISTS Suffering which was only satisfactorie and ours which are not so Ipse redemptoris nostri passio longè à nostra passione disjuncta est quoniam ipse sine culpa pertulit quod nos cum cnlpa toleramus That is The suffering of our Redeemer is farre different from our suffering Because Hee suffered beeing without sinne whereas wee suffer because wee are sinfull And agayn Speaking of that holie revenge whereof the Apostle maketh mention hee sayeth Tertia species id est vindicta quasi medicina necessaria est vt apostema reatus quod conversione compungitur confitendo purgetur afflictionisque medicina sanetur That is The third sort of penitentiall practise is that revenge which is as it were a necessarie medicine that the boile or sore of guiltiness which is lanced by conversion by confession may thereafter bee purged and by the medicine of afflicting ones selff may bee cured Wherefore hee concludeth Non ergo in fletibus non in actibus nostris sed in advocati nostri allegatione confidamus That is Let vs not therefore confyde in our teares nor in our works but only in the intercession and pleading of our Advocate CHAP. VIII Of Glorification And 1. That our good works merit not Eternall Lyff WHich thing Gregorie in these ensewing vvordes clearly affirmeth saying Non de meis meritis confidens vt me salvum facias supplico sed de sola misericordia tua praesumens impetrare quod non meis possū meritis spero That is I supplicate not that thou wouldst saue mee Trusting in my merits But relying on Thyne Onlie Mercie I hope to obtayn that which I can never by any merits of myne And thereafter hee sayeth Quod si illa sanctorum folicitas misericordia est non meritis acquiritur vbi erit quod Scriptum est tu reddet vnicuique secundum opera sua Si secundum opera quomodo misericordia aestimabitur sed aliud est secundum opera reddere aliud propter ipsa opera reddere And there-after Constat igitur quia quibus misericorditer tribuit vt in hac vita benè operentur eis misericordius largitur vt in aeterna beatitudine centuplicato fructu remunerentur That is But if that Felicitie of the Sayncts bee mercie and not obtayned by merits where is that which is written and thou wilt render to everie one according vnto his workes If then according to workes how shall it bee esteemed mercie But sayeth GREGORIE it is one thing to render according to workes and another thing to render for the merit of the workes It is manyfest therefore that to whom GOD Mercifully granteth this in this lyff to doe good works that much more mercifully Hee renumerateth them an hundreth fold with Eternall happiness Which made BELLARMINE him selff as before thus to conclude For the vncertayntie of our own righteousness sayeth hee and the danger of vayn glorie it is most safe to put our whole confidence in the onlie mercy and goodness of GOD 2. That the Godlie receaue this remuneration of Eternall Lyff in Mercie immediatelie after death Contrary to the doctrine of Purgatorie WHerein thus sayeth GREGORIE Ibi id est in Coelo illa ergo retributio inchoatur vbi ista id est vita terminatur quisquis ergo aeterna cognovit apud ejus animum jam temporales fructus vilescant Tales fructus operemur qui cum mors cuncta interimit ipsi à morte exordium sumunt Nam quod à morte incipiat fructus Dei testatur Propheta qui dicit cum dederit dilectis suis somnum ecce hereditas DOMINI quia Electi DEI postquam pervenerint ad mortem tunc inveniunt haereditatem That is There to wit in Heaven that retribution beginneth as soon as this lyff endeth who-so-ever then knoweth things Eternall let temporall things be vyle in his eyes And let vs bring forth such fruit that when Death commeth who destroyeth all these fruits may haue their beginning immediatelie after Death it selff For that even then they haue their beginning the Prophet witnesseth who sayeth When hee hath given to his beloved their sleep Behold the inheritance of the LORD because the Elect of GOD when they are come vnto Death even then presentlie they fynd their inheritance CHAP. IX That CHRISTS bodilie Presence is onlie in Heaven agaynst Transsubstantiation And that the substance of the Bread remayneth in the Sacrament after Consecration COncerning which poynt

That it can not be subject or what fore-going preparations in him were I pray you to this same Apostles conversion Act. 9. 1. 2. Wherefore sayeth Fulgentius the elect GOD preventeth with grace being otherwyse altogether vnworthy of mercie 6. That the first conversion of a sinner is a work only of GODS meer grace and not partly flowing from mans Free-will ROM. 7. 18. For I know that in mee that is in my flesh or vnregenerate part there dwelleth no good thing and if no good thing Then it followeth That in the vnregenerate and carnall man there is no inclination of his will to bee subject or obey GODS will because as is sayd The carnall mynd is eninimitie agaynst GOD and is not subject to the law of GOD nor indeed can be till GOD work in vs as the Apostle speaketh else-where Both to will and to do Wherefore sayeth Bernard they are not my words but the Apostles that any good that can bee whether to think or to will or to do the good which hee willeth hee ascryveth all to GOD and no wyse to his own free-will 7. That wee are not justified before GOD by works or anie inherent Righteousness in vs but of GODS free Grace and by Fayth onlie ROM. 3. 24. Being justified freely by His Grace thorow the redemption that is in IESUS CHRIST Rom. 11. 6. And if by Grace then it is no more of works otherwyse grace were no more grace c. Rom. 3. 27. Where is boasting then It is excluded By what law Of works Nay but by the law of fayth Rom. 3. 20. Therefore by the deeds of the law shall no flesh be justified in His sight Rom. 3. 28. Wherefore wee conclude sayeth the Apostle that a man is justified by fayth without the deeds of the law Behold then here by this deduction of the Apostle and his conclusion in end That the poynt is clear that wee are not justified by works but of grace and by fayth only Whence it is that thus sayeth Ambrose This is my good that we are not justified by works Therefore I haue not whereof to glorie in my works And therefore I will glorie in CHRIST I will not glorie then that I am righteous but that I am redeemed and not that I want sinne but that my sinnes are forgiven mee c. 8. That Fayth is a sure Confidence in GOD and a full perswasion of the performance of His Promises and not an vncertayn conjecture ROM. 4. 12. Walk in the steps of that fayth of our father Abraham which he had being yet vncircumcised And what a fayth this was the Apostle subioyneth saying Rom. 4. 20. 21. He staggered not at the promise of GOD through vnbelief but was strong in fayth giving glorie to GOD being fully perswaded that what Hee had promised Hee was able to perform Whence it followeth That the nature of a true and saving Fayth where ●nto we are exhorted after the example of the godly before vs is not an vncertayn conjecture or probable opinion only but a full perswasion without staggering or doubting which the Apostle calleth vnbelief as contrary to fayth and which full perswasion of the performance of GODS Promises to a penitent believer is so farre from sinfull presumption whereby GOD is offeuded That on the contrary the Apostle declareth that GOD is thereby glorified and acknowledged true in His Promises And that on the other syde doubting of the performance of GODS Promises to vs is rather presumption for thereby wee make GOD a liar Wherefore Augustin speaking of this perswasion sayeth Neither is this presumption but fayth sayeth hee for to tell what thou hast gotten is no presumption but devotion 9. That the godly therefore may be assured of their Salvation and should not doubt thereof as Romanists teach them to do How-so-ever thorow infirmitie they may so often tymes ROM. 8. 16. The spirit it self beareth witness with our spirit that wee are the children of GOD The Apostle speaking here not of extraordinanary revelation but of GODS ordinary dealing with His Sayncts Whence it followeth If the Spirit of GOD witness to our soul or spirit that we are GODS children then hee witnesseth that we are heirs of Salvation and consequently if he witness this we should belieue his witnessing and rest assured of the certainty thereof because Hee is true Which is not presumption as Papists teach but as hath bene sayd it is rather presumption to doubt of the Trueth of this witnessing of the Spirit Agayn Rom. 8. 38. I am perswaded sayeth PAULL that neither Death nor Lyf nor Principalities nor Powers c. shall bee able to separate not mee an Apostle but vs speaking of all the Godlie from the Loue of GOD which is in CHRIST IESUS our LORD Remark then The Apostles full perswasion of his own salvation and of all the Godlies without any doubting or staggering in his fayth And yet I hope no man will call this Perswasion Presumption in the Apostle Paul 10. That no implicite Fayth doeth saue ROM. 10. 9. If thou shalt confess with thy mouth the LORD IESUS and shal belieue in thy heart that GOD hath raysed Him from the dead thou shalt bee saved c. Whence it followeth Seing we must belieue with the heart and confess with the mouth the express Articles of the Christian fayth Especially CHRISTS Death and Resurrection if we must be saved Therefore what we belieue we must distinctly know and not rely on an implicite fayth to be saved thereby 11. That no man can perfectlie keep GODS Commandements let bee to Supererogate ROM. 7. 13. But I see another law in my members warring agaynst the law of my mynd and bringing mee into caeptivitie to the law of sinne which is in my members O miserable man then that I am Who shall deliver mee from this bodie of death Whence it followeth That if so great an Apostle could not perfectly keep GODS Law and so be free of sinne Then what is hee that can claym to a greater then Apostolicall Perfection Wherefore sayth Ierom If thou canst show mee but a man who hath fulfilled the Commandements Then thou mayest show mee a man that needeth not GODS mercy 12. That our good works are not meritorious of Eternall Lyff ROM. 6. 23. For the wages of sinne is death But Lyff Eternall is the free gift of GOD through IESUS CHRIST our LORD Where wee see That death is called the wages of sinne because merited thereby But so is not lyff everlasting called the wages of righteousness But the free gift of GOD that thereby sayeth Augustine wee may vnderstand that it is not for our merits but according to His own Mercy that GOD bringeth vs to Eternall Lyff Agayn Rom. 8. 18. For I reckon that the sufferings of this present tyme are not worthy to bee compared with the glory which shall bee revealed in vs Whence it followeth That if the ve●ie sufferinges of Martyrs meriteth