Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	law_n	sin_n	transgression_n	1,647	5	11.3808	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45470	Tracts	Hammond, Henry, 1605-1660.; Hammond, Henry, 1605-1660. Of conscience.	1645 (1645)	Wing H608; ESTC R9409	37,736	38

condemned by her own witnes and prest by conscience 15 And of the last sort in the latitude common to both are Rom. 2. 15. Rom. 9. 1. 2 Cor. 4. 2. and 5. 11. and 1 Tim. 4. 2. all cleare enough without the help of our paraphrase to adde light to them 16 Having thus marshalled all these places of Scripture into ranks and given some hints of generall insight into them it now remaines that we return a while to the neerer survey of the two generall heads and first of the former acception of the word as it imports a monitor or director of life by which our actions must be regulated and from the mistaking of which the chiefe inconvenience doth arise 17 To which end it will be absolutely necessary to settle and resolve but one question what is that rule or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of Conscience from whence it must receive its regulation For he that draweth a line of direction for another must have a rule to draw it by and that a straight exact one or else the directions will not be authentique and they which walke {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} exactly or conscientiously must {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} walk by rule Phil. 3. 16. and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} have their eye or thought alway upon that one thing their rule of direction or else be they never such {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the beginning of that verse such forward proficients their end may be perdition v. 19. This when once we have done the difficulty will soone vanish 18 And to this purpose I shall take that for granted which in thesi I never heard any doubt of though many of our actions look otherwise in hypoth●si that law is this onely rule {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rule and law being words of the same importance and nothing fit or proper to regulate our actions but that which the law-giver to whom obedience must be payed hath thought fit to rule them by To which purpose it is ordinarily observed that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sin or ab●rration from that rule by which we ought to walke for so that word naturally signifies is by Saint John 1 Epist. 3. 4. defined {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which we render a trangression of the law I● which place of Saint John though the truth is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} denoting more then the bare commission of sinne in that Author generally viz. the wilfull perpetration of it and an indulgence in and habit of so doing the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} must proportionably also signifie not onely transgressing but wilfull habituall contemning the Law b●●ng an exlox or without law as the Idolatrous Atheist is said to be without God in the world i. e. without any account or respect of it and so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Joh. 31. 3. notes the greatest degree of sinfulnesse we render in workers of iniquity and so very frequently in the Septuagint we finde {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} where we render the Hebrew by mischiefe yet still the observation stands good that law is the rule in aberration from which all sinne consists and so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in both senses the least degree of sinne a deviation from the law and a malicious contentious sinning a malitious contemptuous deviation or transgression and so Saint Paul hath also resolved it that where ●here is no law there is no transgression no {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 4. 15. no going awry when there is no rule proposed to goe by 19 This being so cleare in i●s selfe and yet through the mistakes yea and impities of the world b●come so necessary to be thus farther cleared Two things there are which will hence inevitably follow the first Negative the second Positive The first or the Negative that Whatsoever undertakes to direct or guide our actions to tell us our duty that this we must that we may not doe and hath not some law in force and still obligatory to us to authorize those directions by is not Conscience whatsoever it is 20 First Humour it may be to think our selves bound to doe whatsoever we have a strong inclination to doe it being a matter of some difficulty to distinguish between my naturall and my spirituall inclinations the motion of my sensitive appetite and my diviner principle my lower and my upper soule and the former commonly crying louder and moving more lively and impatiently and earn●stly then the other 21 Secondly Phansie it may be which is a kind of irrationall animall Conscience hath the same relation to sensitive representations those lawes in the members which Conscience hath to intellectuall those lawes of the mind and then as Aristotle saith that in those creatures which have not reason phansie supplyes the place of reason so they which have not or will not have conscience to direct them phansie most commonly gets into its place Or 22 Thirdly Passion it may be Our feares will advise us one thing our animosities another our zeale a third and though that be perhaps zeal of God yet that zeale is a passion still one of those which Aristotle hath defined in his Rhetoricks being not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} according to knowledge or conscience Rom. 10. 2. for the Hebrew word as I told you is rendred by those two words promiscuously {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} knowledge and conscience Or 23 Fourthly diabolicall suggestion or infusion it may be an enthusiasm of that black spirit as it is or of some thing as bad in effect infallibly whensoever Rebellion Sedition Murther Rapine Hatred Envy Vncharitablenesse Lying Swearing Sacriledge c. come to us under the disguise of Religion and Conscience and therefore the Spirits must be searcht whether they be of God or of the Devill and no surer way to doe it then by these and the like Symptomes these fruits and productions of that infernall Spirit which so perfectly represent and owne their parent that none but blind or mad men or daemoniacks can beleeve them in earnest to come from God Or 24 Fiftly False doctrine it may be and that againe set off either by the authority of the teacher or by the dignity of some eminent followers and practicers of it and then the Apostle calls it having mens persons in admiration or by the earlinesse of its representation being imbibed and taken in first swallowed and digested before the truth was offered to us and then it is prejudice or prepossession and this