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
A54245	Urim and thummim, or, The apostolical doctrines of light and perfection maintained against the opposite plea of Samuel Grevill (a pretended minister of the Gospel) in his ungospel-like discourse against a book entituled A testimony of the light within, anciently writ by Alexander Parker / by W.P.	Penn, William, 1644-1718.	1674 (1674)	Wing P1393; ESTC R27610	28,857	34

Irenaeus And the Reader may take these quoted better from us then S. G's from him upon meer Trust Some ancient Fathers Protestant Writers expound the Word Nature as I do sayes S. Grevil if you will trust him I say the like of my Exposition and have already quoted them and told him how far I credit them and therefore in page 8. he wrongs the Quakers for they would not cite them if they gave no Credit to them as he would have People to believe as Paul would not have quoted the Greek Poet if he had not believed that to be Truta that he said concerning God That we are of his Off-spring which he brought to prove that he is not far from every one On which Place Grotius cites for the Essential Presence of God as he terms it several Heathens Jews Christians no fewer then Ten I shall instance but in one Minutus Felix who ●yes God is every where not only very near us but infused which because A. P. said not expresly though S. G. charges him to say it by Consequence he makes it A. P's Principle to shut him out of Men who charges it for an Error that he dwells in Men and all that is not by Generation p. 8. And so not only many primitive and later Christian Doctors but also many others that deny the rational Soul to be ex traduce or by Generation but infused to be as great Blasphemers as he would make the Quakers And if he can produce neither Scripture as I am sure he cannot nor ancient nor modern Writers for his Gift of the Spirit that comes by Generation He must be the Author of that new Doctrine A Gift or Grace is not one's self nor a Part of one's self nor one's own originally but another's freely conferr'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graces or things freely given He says To do as we would be done to is sown in our Natures then the Seed of the Law the Prophets contain'd what more eminently appeared and was extended in the Gospel even to the Love of Enemies with the Reason of it for if you love them that love you c. which the Gentiles had in them in Effect though not in Letters And D. Paraeus saith In the State of Sin a Man is not apt to do or think any Good of himself according to the Scriptures Eph. 2. 9. and 2 Cor. 3. 5. c. Then neither the Law nor the Work of the Law was of themselves else how they could condemn them that had the Law and transgressed it And the Scripture saith That which may be known of God is manifest in Men for God hath shewed it to them and God hath shewed unto thee O Man what is good c. Mic 6. 8. which S. G. denies calling it a special Presence from what ground he shews not nor can he for the Manifestation is common and universal the Words themselves prove it consequently there is a common Presence and indeed a special Manifestation implies a Common He eavils about the word Perfect distinguished before out of Paraeus and tells of Darkness dwelling with Light and Ignorance with Knowledge I know not for what unless it be to confess to us That his Knowledge is not without Ignorance But it seems he is affraid le●t his Kingdom of Darknes Ignorance Sin should be destroy'd therefore proceeds to write against a Freedom from Sin in this Life and to oppose the Expositions of the Fathers Protestant Doctors which it seems are of less credit with him then with the Quakers that hold That the Doctrine in Christ's Sermon tends to a Righteousness beyond that of the Law charging them as if they meant that Christ set up a Righteousness or a Law above his own perfect Everlasting Spiritual Law which some call Natural and Moral The same in Nature saith Origen entire agreeing with the Eternal and Immoveable Rule of Righteousness in God abiding the same from the Beginning to the End of the World and therefore were we redeemed and regenerated by the holy Ghost that we should keep this Law in this and the Life Eternal that is Love God and our Neighbour with all our Heart not a new Doctrine but the old which was from the Beginning Which Law Natural Noah and Abraham kept saith Tertullian and were justified by it And further In this Primordial and General Law of God given to Adam were all the Precepts of the latter Law given forth in their Seasons for what Wonder if he increase the Discipline who instituted it And God at a certain Season exhibited a subsequent Law to the Gentiles and that which was promised again by the Prophets reform●● to the better that it should be kept These are their words which shews what Law was meant namely the Law of Moses which was added because of Transgression t●ll the Seed should come before which time many things were winked at and su●ered because of the Hardness of their Hearts that from the beginning were not so which Christ brings to that he might recover all that was lost and so give Power by his Spirit to them that walk after it that his Law may be fulfilled in them in the Everlasting Righteousness of it the very End of his Coming The Law being obscured by the Fall much obliterated and lest lest the Relicks in the Minds of men might be thought to be an Opinion GOD REPEATED IT saith Vrsin which they that walked after the ●lesh could not keep and the Knowledge of it did only condemn them and in that Manifestation and Capacity in might be said to be weak and all those Rites Sacrifices added ever unable to purifie the Conscience But they that Love him keep his Commandments and they are not grievous So that it was the Relicks of the Law Natural repeated in the Decalogue that Christ as they say came to set up a Righteousness beyond and not only to repeat and confirm the Relicks but restore the whole in due season and bring on the Perfection to be Merciful as saith Calvin himself and Love Enemies beyond which Remigius saith as S. G. cites there can be no Love and therefore having commanded this Christ saith Be ye Perfect this being the Perfection of Love Perfect Love casts out Fear and is the Fulfilling of the Law And he that loveth God keepeth his Commandments But S. G. p. 10. having taken away their Distinctions by his Distinctions of the Moral Law comprehending all Ceremonies c. relating to the Old Testament and New Under the Name of Parker he tacitely chargeth not only Remigius and Calvin but also Chrysostom and many other Fathers and Doctors quoted to be of the same mind with the Scribes and Pharisees in their narrow Interpretations of the Law in some particular Precepts of it for this he flings on A. P. for saying but the same things while indeed it is to be s●ared that S.

G. is one of those who rests satisfied with a partial and outward Observation of things making void or at least de●lining the weightier Matters of the Law since he suggests that an Endeavour is enough without keeping them But of the Difference of the Times and States under the Law and Gospel in Manifestation and Power he sayes nothing whatever he knows for that would cross his Interest gro●nded on this Kingdom of Sin in putting an entire ●nd to it But how can he without Hypocrisie say in the Lord's Prayer Thy Kingdom come Thy W●ll be done in Earth as it is in Heaven whilst he is so far from believing it and promoting it that he sets himself to oppose it and dispute against it And how can the doing of God's Will in Earth as it 〈◊〉 Heaven stand with Praying for Forgiveness of Sins all their Life long What doth this but over-turn the whole Condition of the Gospel Unless thou takest up my Cross and follow me thou canst not be my Di●iple He is not I perceive for being Baptized with the Baptis● Christ was baptized with nor for 〈◊〉 of that bitter Cup he drank of He is rather for 〈◊〉 himself and others asleep in this pernicious Hope That Christ 〈◊〉 taken up the C●●ss been baptized and drank that bitter Cup for them and so they need not do it over again otherwise he would not dare hold and maintain such a Continuance of Imperfection as he doth He is not of the Apostle's Mind that prayed for a Sanctification of the then Believers not in part but throughout in Body Soul and Spirit God will bring down this Kingdom and it shakes already Pag. 11. As to his Reconciliation with God in his Continuation in Sin they are inconsistent considered in the same Degree So that we may truly say Whilst there is no Separation from Sin there is no Reconciliation with God but if there be separation from Sin in some measure there is Reconciliation with God in some measure As separated so reconciled perfectly separated perfectly reconciled As we ●ee in natural things so full of Air so empty of all else But he makes A. P. to say till a Man be perfectly separate from Sin he is altogether out of Reconciliation with God but proves it not nor indeed is such Doctrine provable out of his Book Whereas he sayes God's Commandments do not show Man's Power If he mean the Power that is given of God to Man it is false for that were to make God unjust and an Hard Master for where ever God commands it follows that he hath given Power to do And where he is not obeyed it is a Sign that that Power is withstood lost or taken away and man harde●ed through Disobedience And without that Principle of Faith and Love which only fulfills the Law to think that a Man may be justified by a meer Performance of outward Observations is as impossible and absurd as if a man should think one should rather live by Virtue of outward Rayment or Apparel then by Breath and substantial Nourishment God gave such a Measure of his Spirit to the 〈◊〉 tha● if they had loved and followed it and not been stiff necked they might have continued in the Obedience to all things that were written in the Book of the Law to do them unless God commanded Impossibi●ties and in that Way that they were commanded them to 〈◊〉 to separate them from the 〈◊〉 And they if they had been thankful and glorified God by their Obedience to what they kne● of him had not been given up to a Reprobate Sen●e and if they had followed the Goodne●s of God leading to ●epentance from time to time and had not had an impenitent Heart they had received according to their Deeds Glory Honour and Peace for if it be given to the good Gentile then surely to the good Jew And if the Jews in Christ's Day had not brought forth Wild Grapes and been like their Fore-Fathers that rebell'd against God's good Spirit under Pretence of magnifying the Scriptures and contending for the Faith of their Fathers they had not been blinded like them nor the Vineyard taken from them nor theirs laid waste As for Phil. 3. 12. Not as though I had already attained or were already Perfect It proves not that Paul was not clear from Sinning but that he had not yet perfected or finished his Course so as to have kept the Faith to the End to be out of Danger to miss of the Reward as he was afterwards as appears plainly by the Comparison he useth of a Course He doth not say as this man would have him That some that were Perfect were otherwise minded But these that were Perfect had a perfect Understanding of those things that were in Difference among them of which he speaks in that Chapter about the Concifion as he terms it diminutively and Righteousness of the Law and Preheminence sought by it without the Righteousness of Christ which they had perverted and sleighted being Dogs making their B●lly their God and minding Earthly Things and glorying in their Shame being Evil Workers of whom he bid them beware To his Sinning through alwayes needing more Grace He that is capable of receiving more and refuseth resisteth it sinneth but to use his own Similitude A Little One as Christ calls some of his that hath but a little Heart yet if he give it all to God he can do no more he sinneth not but fulfills the Law The Hebrews were chid because they had not improved their time which if they had done they had not sinned Peter and the Rest of the Apostles were in that manner of Speech taught and instructed of the Power and Effica●y of Faith in its extent which they should receive after they were indued with Power from on high which they were commanded to wait for that had they neglected they had sinned and to expect it before the time as for a Child to aspire to the things of a man is the part of much Heat and Confidence and is good to be discountenanced sometimes though not alwayes to be disliked Not to be at present what they are exhorted to be for the future to make that Transgression is to set Transgression in order of time before the Law whereas where there is no Law there is no Transgression for Sin is the Transgression of the Law that is known To him that knoweth to do Good and doth it not to him it is Sin but in the time of Ignorance God winkes The Corinthians were exhorted to be in understanding perfect as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies To accuse them of Imperfection and so of Sin because then Children and in their Minority though born of God in John's sense were to accuse not only the Saints departed but all the Angels of Sin because they have not attained to that Measure of Wisdom that God is upon