Selected quad for the lemma: mind_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mind_n	law_n	member_n	wretched_a	1,364	5	10.8021	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10194	The perpetuitie of a regenerate mans estate VVherein it is manifestly proued by sundry arguments, reasons and authorities. That such as are once truly regenerated and ingrafted into Christ by a liuely faith, can neither finally nor totally fall from grace. It is also proued, that this hath beene the receiued and resolued doctrine, of all the ancient fathers, of all the Protestant churches and writers beyond the seas, and of the Church of England. All the principall arguments that are, or may be obiected against it, either from Scripture, or from reason, are here likewise cleared and answered. By William Prynne Gent: Lincolniensis.	Prynne, William, 1600-1669.	1626 (1626)	STC 20471; ESTC S115319	355,787	462

mediation who is made vnto vs of God righteousnesse and iustication and redemption 1 Cor. 1. 30. 31. and suspendeth all vpon our actuall repentance which is contrary to the Scriptures For when a man is once truly regenerated and ingrafted into Christ though hee doth afterwards commit sinne yet this sin of his is not imputed to him because God lookes vpon him as hee is in Christ who hath fully satisfied for all his sinnes both past present and to come Hence is that of the 1 Iohn 2. 1 2. If any man sinne wee haue an aduocate with the Father Iesus Christ the righteous and hee is the propitiation for our sinnes Christ Iesus bee is our ransome and attonment Rom. 3. 24 25. and cap. 5. 11. it is hee that iustifieth who is he that condemneth Those who are once in him there is no condemnation due vnto them though they sinne Rom. 7. 25. cap. 8. 1. the law of the spirit of life in Christ bath made them free from the law of sinne and death Rom. 8. 2. and therefore they cannot perish for want of one particular act of repentance for one particular act of sinne as you pretend vnlesse that you will derogate much from the merits and satisfaction of Christ death Ninthly the Antecedent is false because it would make one act of sinne for to destroy an whole habit of grace which cannot bee for if it bee true of naturall acquisite and artificiall habits that one or two acts that are contrary to them cannot destroy them and that they are so setled rooted and grounded in those subiects in which they are that they are hard for to be lost againe or rooted out much more must it be true of diuine spirituall coelestiall and infused habits which are wrought in mens hearts by the holy Ghost that they cannot be rased or vtterly abolished by one actuall sinne or two especially when as they are not committed with a full consent Lastly I answer that this argument followes not because it doth suppose that true grace a grosse notorious and knowne sin can neuer stand together which is false and contrary to the Scriptures True it is that truth of grace and the whole body power and dominion of sinne can neuer stand together they are incompatible and cannot stand together vpon equall tearmes but yet vpon vnequall and different tearmes they may Truth of grace it cannot stand together with the dominion of sinne and satan or with the power and strength of sinne but where the kingedome of sin and Satan is shaken and brought vnder where the power and strength of sinne is curbed weakned mortified and subdued by the power and strength of grace where sin and Satan are subordinate to grace as they are in all the true regenerate Saints of God who haue crucified the flesh with the affections and lusts thereof there they are not incompatible they may stand both together There is no man in the world so thoroughly mortified and sanctified but there are still some remainders of the dody of sinne some parts of the old man left within him Euery regenerate man hath flesh in him as well as spirit and the one of these is alwaies lusting and striuing against the other so that they cannot doe the things they would Gal. 5. 16 17. See this in holy Paul Rom. 7. 15. to the end I know saith hee that in mee that is in my flesh dwelleth no good thing For to will is present with mee but how to performe that which is good I find not For the good that I would I do not but the euill that I would not that I do I finde then a law that when I would doe good euill is present with mee for I delight in the law of God after the inward man but I see another law in my members ●…arring against the law of my minde and bringing mee into captiuity to the law of finne which is my members which makes mee to cry out O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesus Christ. So then with the minde I my selfe doe serue the law of God but with my flesh the law of sinne Paul had a body of sinne within him not wholly mortified and subdued and yet it stood together with his graces and with his inwardman So Dauid and Peter they committed grieuous sinnes and yet they stood together with their graces as I shall proue anon The Churches of Ephesus Pergamus Thyatira they fell into such scandalous and grosse sins as made God angry with them and yet they did not fall from grace for they did labour still in the Lords worke without fainting they did hold fast his name and suffer persecution for his sake they did not deny the faith but they kept their faith their charity and patience still of which God takes speciall notice and their last workes were more then their first Reu. 2. 3. to 21. These Churches they had many great sinnes within them and yet they had many excellent and pretious graces ioyned with them Ieho●…aphat may commit a great si●…ne against the Lord in helping of the vngodly and in louing those that hate the Lord and yet there are good things found within him still 2 Chron. 19. 2 3. The acts of great infamous and notorious sinnes doe sometimes meete and stand together in the Saints of God but the dominion and the power the strength and babits of those finnes doe neuer The Saints of God may commit such grosse and scandalous sins which are in their owne nature peccata 〈◊〉 ●…alutis vastantia 〈◊〉 as Augustine and 〈◊〉 stile them but yet they neuer doe so wast their consciences and spoile their graces as to roote out the very feeds and habits of their graces to cut them off from Christ and to disturbe them in their state of grace because they neuer doe commit them with an absolute and full consent and will they neuer commit them out of a deliberate purpose and setled resolution but the very bent and frame of their hearts and soules and of their inward man which is their selfe is alwaies set and bent against them and turned to the Lord they hate their sinnes and resolue against them from their soules though now and then out of the strength of the temptation and out of the policy of satan they are suddainely foyled though not vtterly cast downe and conquered with them Wherefore seeing that this argument doth suppose that the seeds the habits and the truth of grace can neuer stand together with the acts of any grosse and knowne sinne which is but a meere fiction and notion of our Antagonists being ex diametro opposite to the expresse testimonie of the Scriptures and hauing nothing else but their ipsi diximus to warrant it there is just cause for to deny it both for the inconsequencies and falsenesse of it But because this very argument as I am informed hath

that should abide i●… the doctrine of Christ to fall away from grace therefore this exhortation being made to such as these cannot possibly implie that they should fall from grace So that take these words in your owne sense and meaning as if they were applied to the parties themselues to whom St. Iohn writes they doe not make against me But if wee take them in their proper sense then they make lesse against me then before For the Apostle doth not say take heed lest you loose the things which you your selues haue wrought but that yee receiue a full reward but looke to your selues that wee lose not the thing●… which wee haue wrought but that wee may receiue a full reward So that here is no losing of their owne workes but of the workes of others not a losse of their owne reward but of the reward of others and that not simplie of a reward for that cannot be lost but only of a full and plenarie reward So that the true and proper sense of the Apostle in this place is no more but this Brethren the times are very dangerous there are many Antichrists come into the world who will labour to seduce you beware then that you be not seduced and peruerted by them for then wee who are the ministers of the Gospell and haue preached Christ vnto you shall partly lose the fruite of our labours and not receiue a full reward Wee shall lose the joy the fruite and comfort of our labour here we shall haue no joy at all in you or in our preaching because you continue not in our doctrine whereas if you did continue in it it would euen comfort and reioyce our soules For that which giues vs best content and brings vs greatest ioy and comfort here is to heare that our children walke in truth and continue constant in the faith this is our chiefest and our greatest ioy verse 4. and 3. Iohn 3. 4. Yea and we shall lose some part of our reward hereafter for the more those are who are conuerted by our ministrie and the more constant and firme they are in the profession of the faith the greater shall our reioycing the greater shall our reward and glory bee in the day of Iesus Christ Phil. 2. 16. 1 Thes. 2. 19 28. and Dan. 12. 3. Wherefore if you haue any care or respect to vs or to our good as well as to your owne then looke to your selues and take heed that yee be not seduced that so wee may not lose the things which we haue wrought but that wee may receiue a full reward of ioy and comfort both here and hereafter This is the true genuine proper and onely sense scope and meaning of this place and what makes this against me Surely nothing at all and therefore I will forbeare to giue any further answer to it The twenty two Objection is that of Psal. 119. 176. I haue gone astray like a sheepe that is lost ô seeke thy seruant for I doe not forget thy commandements A regenerate man may goe astray from God like to a lost sheepe therefore hee may finally or totally fall from grace I answer that this place and argument proues nothing at all against me For first though a regenerate man and sheepe of Christ may stray away for a time in some by-path of sinne yet hee is a sheepe still A sheepe that strayeth away is a sheepe still his straying from the fold doth not alter and change his nature and make him not to be a sheepe So one that is once a true Saint of God and a true sheepe of Christ though he chance to stray aside into some by-path of sinne for a fit yet hee is still a Saint of God and a sheepe of Christ this his straying away from God and Christ doth not alter and change his nature and make him not to be a sheepe of Christ because he strayeth not away wilfully or of set purpose so that this very comparison and similitude of a lost sheepe doth make against you For Christ doth account a lost sheepe to be still a sheepe and doth alwayes seeke him out vntill hee finde him and bring him backe againe as we may see expresly Ezech. 34. 16. Math. 18. 12 13. 14. Luke 15. 4 5. and Iohn 17. 12. Seconly I answer that if you take all the words of the Psalmist together this place is so farre from making against me as there cannot be a stronger place produced for me for though the Psalmist tells vs that hee had gone astray like a lost sheepe yet he certifieth vs withall that euen then when as he went astray hee did not forget Gods commandements though in his flesh hee did serue the law of sinne for a time yet in his minde his heart and spirit hee did alwayes serue the law of God and therefore did neither finally nor totally fall from the state of grace Lastly the Psalmist informeth vs in the three verses before this verse which is objected that hee had chosen Gods precepts that his soule did long for his saluation and that his law was his delight therefore it is certaine that he was neither finally nor totally fallen from the state of grace for then hee could neuer haue done thus So that this obiection and place makes strongly for me not against me The twenty three obiection is this A member of Christ may bee made a member of an harlot 1 Cor. 6. 15 16. therefore he may fall from grace I answer that the Argument followes not For a member of Christ may be made a member of an harlot that is hee may commit fornication and yet bee a member of Christ still as wee may see by the example of Dauid which I shall come to hereafter hee may be one body with an harlot and yet one spirit with Christ. Againe I answer that Paul in these words of his doth not intend and aime at this that a true regenerate man may fall quite away from grace and be quite cut off from Christ by this sinne of fornication this is not his drift and purpose but the end of this his speech is to disswade the Corinthians from this sinne of fornication to which they were much addicted because their very bodies as well as their soules were the members of Christ and the temple of the holy Ghost and therefore they should not defile them with this sinne of fornication and make them members of an harlot This is the scope this is the drift of the Apostle in these words this is the onely thing he aimes at he did not so much as thinke of your collection of a fall from grace and therefore vnlesse you will peruert and wrest the Scriptures and giue it such a sense and meaning as was neuer intended by the holy Ghost and those that penned it you cannot say that this Scripture makes against me I haue now good Reader gone thorow most of those Arguments that can be produced against me from