Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	good_a	law_n	transgression_n	4,529	5	10.4346	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66419	A sermon preached July 26, 1685 being the day of publick thanksgiving appointed by His Majesty for the late victory over the rebels, in the parish-churches of St. Mildred's Poultrey, and St. Ann's Aldersgate : published in vindication of that, and the author / by John Williams ...	Williams, John, 1636?-1709.	1685 (1685)	Wing W2726; ESTC R7297	12,118	36

not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Against this the Apostle doth suppose it will probably be objected What advantage then hath the Jew or what profit is there of circumcision chap. 3.1 To this he replies v. 2. Much every way chiefly because that unto them were committed the Oracles of God by which they had the best means in possession of knowing what the Will of God is and the best Encouragements in many Excellent Promises for obeying it But if in the mean while with all these Advantages they do not believe nor obey is it reasonable to suppose that they should yet stand in the same condition as if they believed and obeyed And that God could not withdraw his Favour and disfranchise them of those Priviledges without being false to his Word For what if some did not believe shall their unbelief make the Faith or Faithfulness of God without effect God forbid v. 3. Against which the Apostle considers it may be further objected But if it happen that our unrighteousness commend the righteousness of God v. 5. And that by the unbelief of the Jews and their rejection upon it God doth enlarge his Church and make the Gentiles Partakers of the same Priviledg is God unrighteous that taketh vengeance To this he replies with great Indignation God forbid for then how shall God judge the world And then what an horrid consequence would follow from it viz. Let us do evil that good may come For saith he if the truth of God hath more abounded through my lye unto his Glory why yet am I also judged as a sinner And not rather as we be slanderously reported and as some affirm that we say Let us do evil that good may come Which Words and the Coherence will be better understood if it be considered that the 7 th verse is but the Repetition of the Objection made verse 5. And the 8 th verse is a continuation of the objection in verse 7. As will appear more evidently 1. If the Word rather which is not in the Original be left out And 2. If the following words as we be slanderously reported and as some affirm that we say be read by way of Parenthesis And 3. That the word why be repeated after this manner If the truth of God hath more abounded through my lye unto his Glory why yet am I also judged as a sinner And why not as we be slanderously reported and as some affirm that we say Let us do evil that good may come whose damnation is just So that the words let us do evil that good may come are an Inference from the objection contained in the Words If the truth of God hath more abounded c. And which it seems some maliciously reported that the Apostle held and charged upon him as his Principle and Doctrine But he protests it is a notorious calumny and a Doctrine he abhors and so can be none of his that it 's a Doctrine of pernicious Consequence and what no man can hold without apparent hazard of his Salvation whose damnation is just Which censure tho it immediately refers to the Authors of that slander cast upon him yet hath also a respect to the impiety of the Doctrine he disavows and the danger such are in that do maintain it This is at least implyed for if the Damnation of such as invented the Calumny and threw it upon him be just then no less certainly is it true of such as do hold the Doctrine it self they calumniated him with In Treating upon these Words 1. I shall consider what evil it is which Persons may pretend to do for the sake of what is Good and what Good it is that they may respect in doing Evil. And 2. I shall shew the unreasonableness and unlawfulness of doing evil that good may come 3. I shall shew the danger in so doing from the event of it whose damnation is just 4. I shall shew the prevalency of this Principle in the Christian World Of these as the time will permit 1. What Evil it is that Persons may pretend to do for the sake of some Good c. By Evil all Sins are to be understood whether they be a Transgression of the Law of Nature or of Divine Revelation whether they be Sins of Omission or Commission 1. When I say Sins against the Law of Nature and Revelation are hereby forbid I understand thereby what is intrinsecally and of its own nature evil and not what is so upon mutable Reasons such as that which is forbid by Temporary and Arbitrary Laws depending upon the mere will of the Law-giver or some present Reasons For in this case that which is evil by such circumstance may not only be done when that circumstance ceaseth but also where there is an absolute necessity for it tho the general Reason for the observation of that Law continue Thus it was in the case put by our Saviour when the Law forbad the People to eat the Shew-Bread and yet David with his Company entred into the house of God when he was an hungred and did eat it Matth. 12.3 4. But if the Matter forbidden be intrinsecally evil the case is otherwise and no circumstance of things can alter it as it is in violation of Oaths Blaspheming of God c. 2. When I say Sins of Omission and Commission are forbidden to be done for a good end we are to understand that the Omission of a Duty is not concerned in it when two duties do interfere so that both cannot be performed together and one must be omitted for the other for then the more necessary takes place of the less and the omission of the less is so far then from being an evil that it is a Duty So our Saviour did when he healed on the Sabbath day Luke 13.15 and so he determined the case when he saith God will have mercy and not sacrifice Matth. 12.7 The Good which will not warrant any evil to be done for it may be of Two Sorts 1. Positive Privative The preventing avoiding or removing any Evil which we fear foresee or suffer by 2. Positive The procuring promoting or establishing any Good whether Publick or Private whether Civil or Religious The thing called Good and especially that kind of Good which is evidently known and own'd so to be such as the Cause of God and Religion the good of the Church and Salvation of Mankind is so Excellent that he that doth most of all employ himself in it and takes the most effectual course for preserving or obtaining it is justly to be esteemed one of the best of men And since this is so eminent and useful a Good it 's hard to think he can err that in any Action or undertaking has and keeps