Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	john_n	sin_n	transgression_n	6,343	5	10.8416	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10391	The description of fleshly lusts. Or a profitable and fruitfull sermon vpon the first Epistle of Saint Peter, Chap. 2. vers. 11. 12. Preached and penned by that famous, learned, iudicious, orthodoxall, holy, wise, and skilfull preacher and servant of God, now deceased, and with his God triumphing in Heaven, Iohn Randall, Batchelour of Divinitie, pastour of St. Andrewes Hubbart in little East cheape London, sometimes fellow of Lincolne Coledge in Oxford. And now published, to the glory of God, the edification of his church, and the honourable memoriall of the author, by William Holbrooke, preacher of the word of God in the church aforesaid	Randall, John, 1570-1622.; Holbrooke, William.	1622 (1622)	STC 20669; ESTC S102397	17,941	33

that evill Spirit which the Heathen say takes possession of euery man but sure I am that it is the proper lust of our owne Nature whether caused by the infection of our Parents or by the temperature of our complexions or by some celestiall influence in our conception or birth or rather indeed wrought in vs by the power of Sathan after wee are come into the world it is I say the proper lust of euery mans owne nature whereby he is inclined to one vice more then to another One hath a touch of Envie another hath a touch of Lying another hath a touch of evill speaking in one is a spice of pride in another a spice of wantonnes in another a spice of covetousnesse I speake euen of the best for in others it is more then a touch or spice it raignes in thē in euery one a speciall inclination to some one speciall sin and this is that lust which fights against euery ones Soule after a speciall maner as here is implyed and therefore hee would haue vs as to abstaine from all sinnes so to make speciall provision against that speciall Lust which is most rife and busie within vs. Aske thy owne Soule and examine thy selfe well whether thou art not more inclinable to one vice then to another search it out throughly in the bowels of thy Nature and when thou hast found what principall sinne thou feelest the power of Sathan and the desire of thy owne flesh most often moving thee vnto thou must consider that this is that fleshly lust which of all others fights most fiercely against thy Soule and thou must know that thou art bound to labour especially against that lust refraining from all occasions and meanes which may any way tend to the cherishing of that sinfull and wicked humour and lust in thee 2. Seeing he diswades vs here from lusts we may obserue that he would haue Christians not onely to abstaine from all sinnes but also from the lusts of sinnes that is the very first motions and inclinations to sinne for if we doe not stop and drie vp the fountaine of Sinne we shall hardly stay it in the Channels If we would kill a Serpent wee must crush him in the head and if wee would destroy Sinne wee must smother it in the very first conception As David when hee fought against Goliah did smite that vncircumcised Philistine in the forehead and so slue him euen so must wee deale with sinne wee must smite it in the forehead and destroy it in the first motion and the first lust that wee feele within vs. For so doe they that are Christs as the Apostles shewes Galat. 5.24 they crucifie the flesh with the affections and lustes thereof they crucifie the flesh there the Tree of sinne is taken downe they crucifie the flesh with the affections there both the sapp and the heart of sinne are perished they crucifie the flesh with the affections and lusts thereof there the roote and all is withered and quite dried vp In the first chapt of Exodus verse 16. Pharaoh tooke this course to destroy the Male Children of the Israelites hee commaunded that when their mothers had brought them forth death should bee their midwife they should presently bee killed and made away as soone as ever they began to liue Let vs learne Pharaoh his pollicy for a better practise seeing wee are to subdue sinne let the midwife of sinne bee the death of sinne as soone as ever wee feele it quicken within vs and begin to liue wee must presently stop the first breath that ever it takes and destroy it in the first motion Learne we this same lesson of our Saviour In the 4. chap. of Luke verse 5. the Devill came to him and shewed him all the Kingdomes of the world in a twinckling of an eye it was onely a shew but our Saviour could not abide a shewe of sinne it was but in the twinckling of an eye but our Saviour could not abide one glimpse of sinne it was I say but a moment of time but our Saviour could not abide that temptatation should liue so much as one moment of time but so soone as ever it began to stirre and to moue presently hee destroyed it Now as here is matter of exhortation teaching vs to beware of the first motions of sinne so here is matter of reproofe of an errour in Popery that denies these first motions of sinne to bee any sinnes at all they acknowledge Lust or Concupiscene to bee the cause of sinne but that it should be a sinne of it selfe this they will in no wise acknowledge But if it be a sinne to transgresse the Law of God then lust must needs be sinne Now Saint Iohn telles vs 1 Epistle Chap. 3. vers 4. that sinne is nothing else but the transgression of the Law and it appeares plainely out of Rom. 7.7 that Lust is the transgression of the Law for the Law sayth Thou shalt not lust so that Lust must needs be sinne The Law requires that thou shouldest loue the Lord thy God with all thy thought Luke 10.27 therefore if euer thy thought be enclined to sinne as Lust takes her first hold in our thought thou hast transgressed the Law and sinned against God It was but a flying thought which the Devill suggested into the hearts of the Scribes that Christ blasphemed when he sayd to the sicke of the Palsie Thy sinnes are forgiuen thee for so wee reade Mark. 2.6 they onely reasoned so in their hearts as if they did not throughly consent vnto it but it was onely a conceit that runne in their heads and yet our Sauiour checkes them for it and calles it by the name of euill as appeares Mat. 9.4 Why thinke you euill in your hearts And if it be euill consequently it must needs be sinne How light soeuer these men make of Concupiscence or Lust I am sure that Paul felt by his owne experience and to his great griefe acknowledged it to be sinne as Rom. 7.20 Not I sayth he but sinne that dwelleth in me Their answere which here they alledge that Lust is indeed sinne yet not properly but onely after a kinde of improper sense if Salomon should heare it he would condemne them of foolishnesse The foole sayth he Prou. 14.9 makes a toy of sinne and surely it is great foolishnesse to make so small account of Lust and to esteeme so light of sinne and to vse such a toyish and frivolous distinction in such an earnest and serious matter 2. Now concerning the flesh which is the second thing here to be spoken of By the name of flesh we are here to vnderstand our whole nature for as Lust is most proper to one sinne aboue the rest as namely to Adultery yet is it rightly applied to all sinnes because euery sinne is a Lust so the flesh doth most properly signifie our matter our carnall and bodily part as it is opposed against our soule or spirituall part yet is it rightly