Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	sin_n	sin_v	transgression_n	4,837	5	10.4181	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90389	An eccho from the great deep: containing further inward openings, concerning divers other things, upon some whereof the principles and practises of the mad folks do much depend. As also the life, hope, safety and happiness of the seed of God, is pointed at; which through many dark, dismall, untrodden paths and passages (as particularly through an unthought of death and captivity) they shall at length be led unto. / Through Isaac Pennington (junior) Esq;.	Penington, Isaac, 1616-1679.	1650 (1650)	Wing P1163; Thomason E618_1; ESTC R206346	113,201	142

them I will shew forth mercy I will hear no voyce of sin but what calls for mercy There 's not one of their sins shall stand before me if I have mercy enough to blot it out If ever sin prejudice them any more let the blame lie upon my mercy I will be merciful to their unrighteousness And their sins and their iniquities will I remember no more There are two sorts of sin two ways of sinning one of commission the other of omission There is a direct spurning against the Law and a falling short of the Law There is a doing things contrary to the Will of God and a neglecting to do the Will of God There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are here expressed This is the great charge God hath against all men under all his several Dispensations the not doing what he in righteousnes requires of them and the doing otherwise or contrary thereunto the slipping aside from his Rule or the clashing against his Rule by motions contrary to it I will remember no more They shall be so far from feeling any prejudice by reason of sin any more that I will not so much as remember that they have sinned Not any Transgression against the Law not any falling short of the Law will I ever remember again I will think never the worse of them for it I will carry my self not one whit the more unkindly to them because of it there shall be no strangeness between me and them in any such respect I will not onely pity them and be merciful to them but my mercy shall carry me to do the utmost act against sin that can be done to keep it from prejudicing them I will not onely pity them in their sins and under their miseries shewing mercy to them in respect of both but I will heal them perfectly I will cure them for ever I will take away the root of their sickness and all the sap that can feed that root I will not onely forgive sin but I will forget it too I will blot it out of mine own minde that it may never be by me to stir up the least jealousie or harsh thoughts in me concerning them Their sins shall be so far from ever working upon my heart that I will not keep them in my minde I will not think of them again I will set my self to forget them I will not suffer the remembrance of them to enter into me or come any more before me I will never henceforth look upon them as persons that ever did any such thing but what they have offended in I will so discharge them of that the offence shall for ever be forgotten even by my self I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more O sweet Covenant O certain way of emptying God into his people and of letting in his people into his fulness Surely they can never miss of any thing they desire who lie under the direct influence of this Covenant But when shall these things be when shall this Covenant be set up There was a sweet taste of it once given out in the Primitive Times The Spirit was then given out there was then enjoying of God living in and towards God rejoycing in tribulation triumphing over sin Law Death Hell c. the yoke of the Cross was then easie sweet delightful c. but it was but a taste but a shadow of the thing it self it was weak while it was in Being it was quickly swallowed up The sweetness of the intercourse and communion between God and his people was low and liable to frequent interruptions in the midst of its enjoyment Sin was not conquered though sorely strook at and wounded but in conflict and after a while gathered up its strength and overcame that appearance of God in the world Since which time there hath been much quietness much rest much peace in the world in the Kingdom of the Devil all being at his dispose he reigning and commanding in open wickedness in moral righteousness in the several ways and paths of Religion and the holy seed being in such bondage and captivity under him so shut up in his dark prison that they see not where they are nor what they are nor have either heart or strength to oppose him Things being thus the Devil lieth still Sin is quiet the Law is silent they are where they would be they have what they would they do what they would God and Christ overlook this time of ignorance take as it were no notice what the Devil does do not so much as offer to disturb him But when God shall once stir to set up his Kingdom when Christ ariseth to recover his own out of the Devils hands then it will be a quick sharp time then Satan Sin and the Law will put forth their strength and will not let Israel go while they have any power to detain them and O how dreadful will the breaking of their power be and how fierce their tyranny over Israel while it is in breaking Then shal Israel feel the bitterness of bondage and of captivity then shall Israel know what Sin is what the Law is and what the Devil is O how terrible will their death-pangs be O how will they rent and teer at their casting out when they fall Sampson-like they will make the very house fall with them And indeed the leprosie of Sin hath so overspred and is so interwoven that there is no purging of it out without breaking the vessel all in peeces and melting those broken peeces over and over again and again Corruption will never be purged out of this old man but this old man must be destroyed and a new one made God also will be very sharp very severe against all manner of sin and unrighteousness according to the Law while the Law remains in force to exact it from him yea Christ himself will be a sore Minister of Justice until his own righteousness come to conquer and take place He will not pardon your iniquities for my name is in him Alass what a dream are we in We have a kinde of sense of sin and a kinde of sight of Christ and Salvation and a kinde of going forth by that which we call Faith for Salvation from him and thus we think to pass over unto rest No no we must feel our captivity we must come under and feel the force of the Ministration of Condemnation we must taste the death-pangs of Sin and the Law and we must fetch every step of our journey or travel through the wilderness to the promised Land as in the type there was not one of the Israel of God exempted from so doing And when this is in agitation then ye shall know the meaning of so many carkasses of the Israelites falling in the wilderness and how those to whom a promise is made of entering into Rest may fall short by

his Love doth not go about to undermine it but to satisfie it by paying the whole price that it requires and hereby it maketh Justice its friend and as ready to seal the discharge of the prisoner as Love can be to desire it To illustrate this a little because it seemeth to some so impossible Suppose a King making a Law of Death after the manner of the Medes and Persians irreversible One whom he exceedingly loves transgresseth this Law Suppose this King could by his great understanding and skill fairly according to exact Rules of Justice transfer this fault upon his son and should out of love to the offender so do giving up his own son to death for him Here is the King himself paying the price to himself of the transgression of his own Law And yet God is more exact in the case in hand for with him the same person or that which offended in the person dyeth It was not simply a man but the manhood that sinned and he sent his Son not barely to offer up himself but the Manhood He slew and offered up the man in himself the nature that offended He gave up that principle of life in himself that had gone astray in man not to have it spared in the rest but to have it offered up in them also so that there is no more living henceforth by it but the life now to be had is a new life after the death of this I mean not the body but the spirit which must as certainly dye in us before we live as Christs did And surely this death must needs be acceptable to God and of true worth and value in his eye seeing by it all dyes that he would not have live He offereth up his own unspotted Life and puts to death all that is polluted and all that he desires is that he and his may live after this death a life that cannot dye nor be defiled He would have that Principle of Life live only where it was and as it was before it miscarried in their hand The great Work of Christ is first to bring all forth from God by a weak fading Life and then to bring all back again to God by a strong violent Death And as he receiveth life first and so communicateth it unto them so he enters into death first he begins the cup of death destruction to them also And as they could not but live when he let out life upon them so they cānot but dye when he administers death unto them He did not dye that any might escape death but that they might pass through it to life that they might be redeemed from death that they might live again that was it he gave his life for and that is the fruit of his death And it is another-ghess death we have by Christ and suffer with Christ then that which fell upon us from sin and the Law By the Law we dye in sin we enter into and lie under condemnation By Christ that principle of life dyeth in us that sinned so that we can sin no more nor be no more obnoxious unto death after once we come to live in him O sweet Price O excellent Purchase The Life which Christ hath bought for us was worth the buying it is Life indeed and the Price he gave was of value also both in it self and in the eyes of him who could not but accept it He out of whose hands he redeemeth us is the Devil who is the great Lord and Tyrant over us until then until Redemption be perfected He doth not pay to him the Price but to his own Justice and then taketh us from him by force for there is no dealing with him by Justice but only by Power yet God will shew himself just in putting forth his Power to recover any thing from him therefore first he clears his right to us and then tugs with him for us who unjustly detaineth us from him That which he redeemeth us from is that slavery misery and vanity which we are in subjection unto by lying under the Devil by being in the hands of the Devil That which he redeemeth us unto is the enjoyment of himself of life and blessedness in himself and the end the intent he hath in redeeming us is that he might enjoy us and that we might be happy in him and with him O God How excellent are thy Works How excellent art thou in Creation in Desolation in Redemption and Salvation and in the Circle and Circumference of them all Of Faith FAith is the divine Instinct of the new Nature in the new Creature whereby it naturally knoweth and goeth forth towards God as its Center Faith is not an acquired thing but sown in nature humane Faith in the nature of man spiritual Faith in the nature of the spiritual man Indeed outward occurrences and experiences may occasion its growing and thriving but they cannot sow the seed of it Things from without may draw it out and strengthen it but not beget it And yet to speak properly they cannot encrease it neither but rather the same life flowing from the Fountain through them into it And so life can at any time reach it either immediately from it self or through any other conveyance it shall please to chuse In Faith there are two things 1. The knowledg of God Faith it is the eye wherewith we see God and spiritual things We see nothing that is spiritual by our nature by our reason but only by Faith We see indeed with those eyes that which we think to be and call the same thing but not that which is the same thing We have a kind of sight a natural sight a rational sight yea a beleeving sight of these things without this Faith for there is Faith in nature and this Faith will act towards every thing that nature or any revelation or discovery to the eye of Nature can point out as a proper object for it but this sight is not the spiritual sight This light is but darkness not light and that sight which is in and by this light is but blindness not sight This light cannot comprehend any thing that is spiritual nor can this eye see any thing that is spiritual The light is too thick and the eye is too weak Man hath ever been searching after God making no question but if he were discovered once he could see him not perceiving in himself the want of that eye which alone can see him which is this eye of Faith which alone is sown and grows up in the new nature And where this Faith is sown though there were never any outward means the knowledg of God could not but spring up for it is sown in Faith in the very nature of Faith and doth as naturally spring up and grow as any thing in the ordinary course of common nature doth The knowledg this child hath of his Parent is by its nature by feeling the nature of his Parent in him by

not Man would in all changes remain the same if his minde were not changed My Laws Laws are Rules of Government In every Kingdom City Society there are or at least should be Laws for the ordering and governing of them God hath his Laws which are his Rules whereby he would have both the minde and the body the inward and outward man guided in every thing A Law is a Rule for such or such an action God hath his rules for every action for every action of worship of obedience for the whole course and conversation and those that do not obey him are called unruly men sons of Belial that come not under his yoke He hath his Laws for us in every condition for every motion in every condition what we should turn from what we should turn towards how in what degree by what light by what power c. I will put my Laws into their minds I will put or I will give I will bestow them upon the mind for a gift I will dip their minds into my Laws or I will put my Laws within their minds My Laws shall be the quality or qualification of their minds I will make their minds savour and relish of all my Laws it shall be the Ark to keep them in that they shall not be to seek when they should come to obey them and guide their actions by them for they shall lie within their understanding They shall not need to say Who shall go up to Heaven to bring the Will of God down to us but they shall find his Will their Rule in their own minds I will put my Laws into their minds And write them in their hearts The heart is the seat the fountain of life and motion the inward principle of life is there It is the place where life dwells whence life goes forth into the whole man and every motion and action of the man Writing notes a solemn putting in a clear putting in a durable putting in it expresseth somewhat more to us then the former phrase The other was given as it were by word of mouth this by writing which remains in the heart that the heart may have recourse to it continually nay it is written in and upon the heart that the heart cannot chuse but know it that if the light of the understanding should at any time fail yet the holy inclination of the will should preserve it pure And write them in their hearts He will not only put them into their mind that they may have a force upon their reason and understanding but he will make them take a deep impression upon their hearts too he will write them there There are two things make men miscarry the darkness of their understandings and the perversness of their wills God undertakes to heal both in this New Covenant He will put his Laws into their mind to be a Light there and he will write them in their hearts to be a Guide there to have the first motion in and upon and from the principle of life so that the heart shall never move but it shall have the tincture and force of the Law going forth in it Though a man should have the Law put into his mind and know clearly what the will of God is yet his heart may stand at a distance from it It is one thing to make a man know the will of God and another thing to encline his will to it The heart will not always follow the law of the understanding but sometimes observes the rule of its own crookedness therefore God will rectifie that too that it shall not have a crooked Law within in it self but a right Rule to guide it by that whatsoever the will and affections encline to shall be suitable to the Law that as now the heart closes with nothing but what is suitable to its own perversness because the Law of Sin is written there so then the heart shall encline to nothing but what is suitable to Gods Holiness because the Law of his Life is written there Christ still complains of the heart and tells us that out of the heart proceeds all evil there lies the root and strength of our disease Our understandings indeed are bad but our hearts are worse Now God intending to cure us by this New Covenant doth not only take order about the understanding but especially about the heart I will put my Laws into their mind and in their hearts will I write them as the words may somewhat more forcibly and significantly be rendered And I will be to them a God and they shall be to me a People This phrase is very full denoting not only the Relation but also the filling up of the Relation between God and his People on both sides He doth not say I will be their God and they shall be my People for so God always was even in the time of his greatest estrangedness from them and so they always were even in their greatest bondage and captivity but I will be to them a God and they shall be to me a People I will become a God to them and they shall become a people to me I will act towards them as their God and they shall act towards me as my people I and they will both walk answerably to the relation that is between us I will walk towards them just as a God should towards his people and they shall walk towards me just as a people should towards their God When this Covenant comes to take place their own hearts shall feel and all that look upon our mutual walking shall know that I am their God and they my people There shall no fault be to be found in either of our carriages towards the other but in every thing I will as becomes me be to them a God and they shall in every thing as it behoves them also be to me a people I will be to them a God To be a God implies two things 1. To be full of all things to be the Fountain of Fulness to be and enjoy every thing the Perfection of every thing in himself They are degrees of wisdom power holiness goodness c. that are communicated to creatures but the Fulness of these is proper to God He is the Fountain whence all these issue he is the great Sea out of which all waters flow into which they return and in which they live their own life 'T is a weak a creaturely life they enjoy in their going forth it is a true a full a perfect Life they enjoy in their return 2. To take care of all things God is the great Owner of all to him it properly belongs to take care of all The Heathen when they make gods they attribute and commit to them the care of themselves and of every thing Care it belongs to the Master of the Family to the Head to the Governor The care of all things lies upon God it belongs to his place it

know his is knowledg and shall appear knowledg when it cometh to be tried when the day comes and the shadows fly away this shall stand and remain we know He that is born of God he that feeds upon and grows up in the Life of God he doth indeed know He that sees with his eye in his light sees truth sees himself and that not any way painted but in his own native nakedness beauty and excellency But all other eyes all other lights all other sights of things with these eyes in or through these lights are but shadows tend but to hide and deceive and after their appointed season is over must pass away Man must dye his eye be closed at the time of his death after which it can see no more and then must he into the grave and all his light and knowledg be buried with him Go on O Man study the creatures study the Scriptures gather a stock of knowledg and experience from these Admire God love God live in God live to God be perfect walk exactly with God This is knowledg this is life this is excellency I cannot but give it its due as I am a man I love it and O how is my heart taken with the person in whom I find this vigorous But again This is not knowledg this is not life this must perish and thou with it This will not save thee but kindle the flames upon thee and help the more to scortch thee And if I do not know this more certainly then thou knowest any thing let me be proved a Lyar and shamed before the whole bulk of mankind for so unjustly arraigning accusing and condeming man so long and so deeply in mine own spirit and now at length so publiquely in open view We know no man after the flesh This Seed of God who are begotten and born of God who live in the Life of God who walk in the Light of God they see nothing after the manner of men they know nothing as man knows It is not by reason or experience by the sight of the eye or hearing of the ear that they come to understand but by the springing up of their own life in them Indeed while the man remains in them he will be knowing even spiritual things as other men know them and making use of them as other men make use of them but this is not the life in them that doth thus The Life only knows it self and it only knows by it self by its own living it comes to know There is light sown every where in this life and as the light grows the life springeth up in it They need nothing to make them perfect but the perfect growth of their own life they need nothing else to teach them to guide them to refresh them all that they can desire dwells in that life which they already have They are like God his Seed cannot but have his likeness their happiness their perfection lieth in themselves in their own life They walk in the light as he is in the light the knowledg the fellowship they have with things is by feeling them in their own spirits They know God by feeling him there and they know other things by comprehending them there in God in whom they are originally and most fully Yea though we have known Christ after the flesh The Word became flesh The Word appeared in flesh the Word tabernacled in flesh dwelt in flesh discovered himself in flesh and the Word may be known after the flesh Those spiritual Excellencies and Glories of God which he in his fleshly Appearance held forth may be seen by the fleshly eye and after a fleshly manner All his Preachings all his Miracles all his outward Manifestations of the Power Goodness and Love of God in these were but fleshly Manifestations and he who thus knew him knew him but by these knew him but after the flesh Christ as he was here in a fleshly state so he had a fleshly knowledg of God and held forth a fleshly knowledg of God which was useful to him and might be also to others in the season of it but it passed away with him he dyed to it and is to live no more to it and with his Apostles after him in part and must pass away in all in whom the other seed is sown according as that comes to live in them Yet now henceforth know we him no more We have been weak we have been babes in Christ and then the man did much live in us and we knew by outward receptions of Light and by visible demonstrations of Power While the seed is young and tender the weeds are suffered to grow up with it that it might also grow If you should at first pluck up all the knowledg of the man ye could not but pluck up the knowledg of God too which is weak and as it were hangs upon it but let them both alone let them both grow till it hath taken thorow rooting and then it will keep its ground and be able to bear the violence of the separation Let but the New-Man grow strong and hearty enough he will spue up the other of himself henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more Not as if Paul or any else then had perfectly attained unto this but life in him and in others was working apace towards this and had in part also attained And now let me tell thee O Man if thou canst bear to hear it that though thou hast a great deal of knowledg in thy kind yet not one dram of true knowledg not one grain of knowledg in the right kind Thou canst not read aright one line throughout the whole Creation nor one tittle of the Book of God Thou dost not know God or the creatures or that which thou thinkest cannot but be known that God made the creatures Thou dost not know sin or the Law whereby sin is sin or Christ who is the Redeemer from sin That which thou callest the knowledg of these things which indeed thou hast is not knowledg and when they come to be opened in the light of the Lord which shall put out thy light and discover thy darkness which is now painted as if it were light thou shalt find thou dost not know them Thou art so far from Redemption that thou never knewest what sin was even thou who canst talk of sin and seemest to thy self to be able to open it in the several kinds natures and degrees of it Ah poor perishing man how wilt thou be deluded in thy hopes of Salvation Thy ways are the ways of death all thy motions towards God towards Life towards Happiness as thou thinkest are but so many steps from it Thou dost but dream of things in the night and it is not much material whether thy dreams please or disturb thy fancy for whichsoever it be it is but imaginary thy