Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	adam_n	law_n	transgression_n	5,599	5	10.5016	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65896	The way of life and perfection livingly demonstrated in some serious animadversions or remarks and answers upon the book entituled The middle way of perfection, with indifferency between the orthodox and the Quaker, herein considered, and the naked truth as it is in Christ Jesus, opened in real love to the souls of men / by George Whitehead.	Whitehead, George, 1636?-1723.	1676 (1676)	Wing W1973; ESTC R20758	42,882	60

Sins may relate to Sins that were past and forgiven as well as the accidental sinnings of any weak ones among them for he should have considered that if any Man sin is not that every Man must sin or t●at no Man can do otherwise but rather implies that they might also be kept out of Sin seeing he saith These Things write I unto you that you sin no● it seems he was not of this Man's Mind that they were Sinners all their Dayes or could be no otherwise Besides both John and others condescended to the lowest of those to whom they wrote taking themselves in as sharers in the same Conditions and suffering with them that they might help them To the weak I became as weak c. As for his Alledging and citing Eliphaz for Sin What is Man that he should be clean and he that is born of a Woman that he should be Righteous Because he putteth no Trust in his Saints and the Heavens are not clean in his Sight ●o this I say that I am no more of his Mind then Job was and I do not reckon such an Instance of one of Job's miserable Comforters to be any valid Proof against Perfection for doth God put no Trust in his Saints Doth he not give this Testimony of them surely they are my People Chi●dren that will not lye and so was he their Saviour And further observe that the Lord said to Eliphaz the Temanite My Wrath is kindled against thee and against thy two Friends for ye have not spoken of me the Thing that is right as my servant Job hath Job 42. 7. ●●is Author further adds We are all an unclean Thing saith the Church and all our Right●ousnesses are as filthy Rags pag. 21. Animad I wonder he hath distinguished no better here for this as applied to the Church without Distinction contradicts all his Concessions to the Truth before both of universal Justification Perfection the Condition of Life and Salvation and Evangelical Holiness methinks he should consider that these are not intended in those Righteousness●s that are as filthy Rags and that the Prophet Isaiah himself did personate and intend the Jews herein as disobedient rebellious and corrupt in their doings and not the Evangelical Church whose Righteousness the Lord is and concerning whom it was promi●ed Thy People shall be all Righteous Object There is one Text most full he saith which is that of David Enter not into Judgment with thy Servant O Lord for in thy Sight shall no Man living be justi●ied upon which he is pleased to argue If there is ●r ever was any meer Mortal on Earth that lived altogether without Sin then must this Text be false Animad This altogether without Sin hath a large Extent and it is not that which we lay the Controvesie upon we do not state this for Justification in God's Sight that any meer Mortal on Earth lived altogether without Sin for all generally have sinned and if we say we have not sinned we make him a Lyar and his Word is not i●us 1 John 1. 10. And further I will grant that if therefore God should enter into strict Judgement with any deservedly to punish them for all that ever they have done then there would be no Place either for Pardon Justification Salvation or Redemption by Christ and further by the Deeds of Law and all the Righteousness that is meerly performed by the Flesh shall no Flesh living be justified if God upon t●is A●count should enter into Judgement then in his Sight should no Man living be justified ●ut seeing he hath provided and afforded a Gracious Remedy to wit the S●ed of the Woman 〈◊〉 bruiseth the Serpent's Head th●t destroye the Devil and treads Satan under Feet hereby 〈◊〉 livers Man from Condemnation and Death although the first hath a Sense of the Sentence of Death and the Ministry of Condemnation in him as knowing that Commandment which kills and makes alive works Death and brings for h● Life And so I will further confess that no Man living in this State unto which he must dye in passing through the Law can be justified in God's Sight His saying that it is common for Men to alledge a few ●catered Scr●ptures against any Opinion which yet is true This both is a sleighty as well as an irreverend expression as touching the Scriptures and the Reflection implied in it against us as groundless Sect. XII Object If we are justified through C●rist's Redemption through Faith when none of us have performed the Condition required ●fus to our Justification by the Law of our Creation th●n must our Justification be of Grace c. Animad 1st Though Justification be of Grace yet this doth neither indulge nor allow us in the Breach of the Condition required by the Law of our Creation nor are Men justified in the Breach and Violation thereof if by the Law of our Creation the Law of Innocency or Image of God wherein Man was created be intended for a justified State by the Grace of God in Christ where compleated is where Men are saved through the Washing of Regeneration Tit. 3 4 5 6 7. Object If this Grace is obtained or purchased for us through Christ's Redemption then is God righteous though he accept of us seeing it is for Christ's Sake without that Condition Animad Without what Condition that which was required of us by the first Law or Law of our first Creation I deny that for without Innocency without the Image of God which consists in Righteousness and true Holiness none are accepted of God though it is true we are forgiven for Christ's sake through Faith Repentance of 〈◊〉 ●st before but our Acceptance is in the Beloved not out of him 〈◊〉 in him we have our Redemption Justification both from Sin and Condemnation of the Law and in him we have restored to us what Adam lost by Transgression and not only that but enjoy more Security and Stabillity And what doth God by his Spirit work in those that are chosen but perfect Holiness yea he will ordain Peace for us for he hath wrought all our Works in us Isa. 26. 12. page 23. Also it is an Untruth That the Perfection of the Quakers doth quite overthrow all this which the Apostle teacheth pag. 23. for the real Quaker is of the Apostle's Mind that Christ came both to condemn Sin in the Flesh to redeem us from ALL Iniquity to fulfil the Righteousness of the Law in us who walk not after the Flesh but after the Spirit that so we might be delivered from ALL Condemnation And also it is unjustly inferred from our Opinion That we have no need of such Grace or Christ's Redemption that is of any from Christ as without whereby we should be justified and saved and as untrue that the Righteousness of God or of Faith in Opposition to Works is below that of ours for in the Gospel which is the Power of God is his Righteousness revealed from

Lyar. To the second Part if every Child of God keep his Commands as they are made the Condition of Life in the New Covenant then I hope it will be granted however that the greatest and most substantial Commandments are kept and how he should then neglect the lesser or remain unfaithful in the least Things I cannot understand for ye are my Friends if ye do whatsoever I command you faith Christ and he that is faithful in that which is least is faithful also in much Now this great Commandment of Love being the Fulfilling of the Law must needs be therefore comprehensive of or take in the lesser Commandments and farther let it be seriously minded and considered that he that is come into the New Covenant or to be in Covenant with God is come into that Agreement and Union with him which this Covenant contains which admits not of the continuance of Sin or Breach of the Law of this Covenant and he that abides in Christ sins not he that dwells in Love dwells in God be not deceived he that doth Righteousness is Righteous even as he is Righteous 1 John 3. And this may answer what is said about the Child of God that as he is Righteous and Perfect he sins not c. and that when St. John speaks of sinning not we may observe how he counterpoises committing Sin with being Righteous or doing Righteousness to which this Author addeth The true Christian sins not so as he opposeth his being Righteous he commits not Sin as is contradictory to his doing Righteousness page 15. But still he seems here to leave Room for the Child of God's sinning or committing Sin in some Sense or other while in this World about which we differ and cannot be reconciled unless we both joyn in that Seed and Principle which lives in the child of God if we both did meet in that which is born of God which overcomes the World we should both agree about the State of him or whosoever to wit the Man of God or true child that is born of God whom the Wicked One cannot touch Sect. VIII Again since he saith The calm Protestants will grant to the Papists such a fulfilling of the Law as does constitute a Real true Righteousness and that which is perfect or entire according to the Covenant of Grace and so accepted of God unto Life c. page 15 16. Animad 'T is well that some Protestants grant thus much for this is repugnant both to the continuance and mixture of Sin and Corruption in the Children of God or with their Obedience for true and real Righteousness which is perfect and entire according unto the Covenant of Grace is what we do plead for both as to the Root and Fruits of it but I cannot see how this can consist with what he saith The most violent Papists will grant to the Protestant that this Righteousness nevertheless is not wtthout all Sin but doth both fail in the Degree which the Law exacts and is intermingled with many at least venial Transgressi●n● page 16. Although this doth somewhat agree with what this Author drives at against us yet such a mixture we cannot own nor such an interminglement of Sin with that Righteousness which is perfect and entire according to the Covenant of Grace and I see no Reason when the Soul 's great Enemy is overcome and the greater Sins washed off and the greater Pollutions done away why those venial Sins or lesser Sins should remain and there is no Reason that venial or pardonable Sins should remain or be continued after pardoned Man's Mind and Heart being changed and turned from them having repented thereof at the Time of his receiving pardon or when he receiveth Redemption through the Blood of Christ even Remission of Sins past As for standing on our own Righteousness when it is taken for Self-Righteousness in the Sense of the Prophet Isaiah chap. 64. 6. We do utterly deny and exclude it but as the Lord is o●r Righteousness by his inward Work of Grace and Sanctification in our Hearts we must forever own and stand by this with Respect to our Justification Acceptance and Peace with him as being the Ground and Original thereof to us and in us and they who exclude this inward or inherent Righteousness of God from Justification we can in no wise own their Doctrine Again between this Man 's Assenting page 16 17. that that Righteousness which is accepted of God unto Life is a real true Righteousness perfect and entire according to the Covenant of Grace and yet that this Righteousness is imperfect wherein we are justifiable by the Covenant of Mercy as Performers of the Condition here appears such an Inconsistancy as I know not how to reconcile for that which is perfect entire according to the Covenant of Grace is never deficient lame or imperfect nor yet intermingled with any Sin to make i● so as Christ being made unto us Wisdom Righteousness Sanctification and Redemption we are only accepted in him justified in his Righteousness accepted in the Beloved whereby we do not exclude that Obedience on our Parts which Christ injoyns but are enabled and naturallized thereunto Confess He confef●eth that God gave his whole Law for a Covenant and if one Part only were transgressed the Condition of that Covenant is broken as well as if all were transgressed and that we must understand the like in reference to the Law of Faith or Covenant of Grace and its Observation page 17. Animad Must we so Then as perfect or full Obedience is required by the latter and unto it as by the former and much more Power and Encouragements attend this being established upon better Promises then were known under the other and in this Covenant of Grace God's Promises are Yea and Amen which concern perfect Holiness as well as the rest of the Saints Priviledges and both this Law and Righteousness of Faith require a sincere or perfect Obedience to the Word of Faith in the Heart and that in order to the compleating an absolute Justification and Salvation as the Law or Letter without doth to the Precepts therein contained but then the Man varies in what he addeth in the next Section Sect. IX Object viz. Let a Man's Sins be what they will so long as the Condition be performed he may according to this Law be judged no Transgressor page 17. Animad Whereas if this Law of Faith or Covenant of Grace must be as fully observed as the whole Law ●hat God gave to Man for a Covenant as before no Part whereof was to be broken how do these consist And if the Law be not made void through Faith but established and if it be not the Unrighteous that shall inherit the Kingdom of God but such as are washed and sanctified from all Uncleanness that are also justified in the Name of the Lord Jesus and by the Spirit of our God see 1 Cor. 6. Then I do not see that the Performance

confest page 25. Our Faith and Repentance are a Fruit of his Spirit They must be real and true such as admit not of the Mixture of Sin nor of the Continuance thereof Object As for his saying It is true that no Men but sin and it is true what they s●y the regenerate sin not the Scriptures say both Animad Why are we then so much opposed and striven with either for holding this Perfection or that some Men sin not which we see not consistant with no Man but sins The Scriptures say both what that there is none but he may sin and yet he that is born of God cannot sin these then must both be considered with reference unto two Dispensations Estates or Degrees otherwise it would render the Scripture inconsistant but the Scripture cannot be broken Object The Child of God sins not so as that Sin hath Dominion over him when he sinneth page 25. Animad This still giveth too much Liberty and reflects upon the Child of God contrary to the Apostle John's Testimony of him 1 John 3. 5. 18. Psal. 119. 1 2 3. Object The prevailing Interest of his Soul is for God above the Flesh and the World and so long he is right in God's Sight right Righteous or perfect according to the Law of Grace although there be a Thousand Things wherein he might do more Good or less Evils then he doth and so is Imperfect Vnrighteous and a manifold Sinner c. page 25. Animad This is still worse and worse and a gross Reflection upon the Child of God in this latter Part which is inconsistant with the former and to me appears no other then Confusion which is a Fruit of Sin and Transgression for that the Child of God should be thus Righteous and Perfect according to the Law of Grace which is Perfect Pure and Holy and yet be chargeable with a Thousand Things wherein he might do more Good or less Evil then he does this appears very Unnatural as well as Inconsistant That We plead Justification according to some Law that we are Innocent according to that Law page 25 Is true and that is the Law of the Spirit of Life in Christ the Law of Faith the Law of ●r●ce the Law of the New Covenant which admits not of the Continuance of these or any Evils he seems to accuse the Child of God with Object This being seen they come on too fast that they sin not before they have learned to distinguish between Law and Law Righteousness and Righteousness Justification and Justification Sin and Sin page 25 26. Animad Though we do not judge it necessary for the Child of God to learn all this Man's Distinctions yet we cannot own his Charge that we come on too fast as not to sin for we know though it be an Estate attainable yet it is not by making haste nor by Man's own Willing or Running but by a Dependence on the Grace of God and it is sufficient for us that we have experimentally learned to distinguish what is necessary both in our spiritual Travail and conducing to a happy End which is a REAL RIGHTEOVSNESS and JVSTIFICATION according to the Law of Faith and Spirit of Life in Christ Jesus partaken of and enjoyed within Sect. XIV I must say with them where they have our Divines on the blind Side they are justified according to the Law of Faith or as they are judged at the Throne of Grace but no Flesh living can be justified according to the Law of Works Animad But then he keeps not to this but varies with his but they do sin they are Vnrighteous expl●ins this Law of Works to be at the Ba●r of the Ten Commandments whereas though I grant that by the Law of Works no Flesh living can be justified with all its own Endeavours of Conformity thereto because of it self it still fails yet I can never grant that the Law of Faith will suffer us to continue in Sin or be Unrighteous nor yet that the Apostle intends by the Law of Works the Substance of the Ten Commandments to wit Real LOVE to God and one to another I cannot believe that he excluded this from a Justified Estate but rather the Shadowy Part and Jewish Imitation of the Letter without Faith in Christ an absolute Justified State being according to the Law of Faith herein we must differ but again he assents to the Truth viz. Those that will follow Christ shall argue as strictly if we be justified by Grace then we must be righteous and perfect according to the Law of it the Orthodox are quite out that ☞ will have any justified without a Righteousness that is perfect according to the Law that justifies him Animad Oh! That he were but well accquainted with this Law of Faith and would keep to it then we should not have this strugling and turning about to uphold Sin or the Breach of the Ten Commandments in Justified Persons wherein he goes about again viz. Object The Quaker is quite out that will have his Righteousness perfect according to the Ten Commandments which doth not justifie him page 26. Animad No the sincere Quaker is within who owns the Life of God and Christ in his Heart and knoweth that God requires perfect LOVE with ALL the Heart and Soul c. and this in the New Covenant not to make void the Law of the Ten Commandments as to the Substance and End thereof for LOVE is the Fulfilling of the Law the Commandment is Love out of a pure Heart and do we make void the Law through Faith No we establish it yet it is neither meerly by the ten Commandments nor by any of our own outward or litteral Observatinon t●ereof that we are justified but by him that enables and strengthens us to the Real and Spiritual Obedience of Faith Now the Righteousness of God without the Law is manifested being testified by the Law and the Prophets see Rom. 3. 21. to the End Concess The lover of Truth and Mediocrity will have every man have the Righteousness of a perfect Heart for his Justification and yet no Man be justified but by the Grace of God through Redemption which we have in Christ Jesus page 26. Animad I wish this Man and all others that oppose or dispute against us were such Lovers of Truth and Possessors of this Righteousness of a PERFECT Heart so much pretended to and talked of and so little experienced amongst Men and that this Redemption which the Saints had in Christ Jesus were experienced and livingly possessed this would end the Controversie about Notions and Opinions It is true that Pardon of Sin and Justification may in some Sense be distinguished though not divided there is Pardon of Sin and Transgressions that were under the first Testament or of Sins past When the Act of Faith is known in the Blood of Christ which is in Order to Justification being some Degree of it there is a further Degree of Justificat●on