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
A96226	The humble advice of the Assembly of Divines, now by authority of Parliament sitting at Westminster, concerning a confession of faith, presented by them lately to both houses of Parliament. A certain number of copies are ordered to be printed only for the use of the members of both houses and of the Assembly of Divines, to the end that they may advise thereupon.; Westminster Confession of Faith.	Westminster Assembly (1643-1652)	1646 (1646)	Wing W1427; Thomason E368_3; ESTC R201270	24,629	58

the Author or Approver of sin V. The most wise righteous and gracious God doth oftentimes leave for a season his owne children to manifold temptations and the corruption of their own hearts to chastise them for their former sinnes or to discover unto them the hidden strength of corruption and deceitfulnesse of their hearts that they may be humbled and to raise them to a more close and constant dependance for their support upon himselfe and to make them more watchfull against all future occasions of sin and for sundry other just and holy ends VI. As for those wicked and ungodly men whom God as a righteous judge for former sinnes doth blinde and harden from them he not onely withholdeth his grace whereby they might have been inlightened in their understandings and wrought upon in their hearts but sometimes also withdraweth the gifts which they had and exposeth them to such objects as their corruption makes occasions of sin and withall gives them over to their own lusts the temptations of the world and the power of Satan where by it comes to passe that they harden themselves even under those meanes which God useth for the softning of others VII As the providence of God doth in generall reach to all Creatures so after a most speciall manner it taketh care of his Church and disposeth all things to the good thereof CHAP. VI. Of the Fall of Man of Sin and of the Punishment thereof OUr first Parents being seduced by the subtilty and temptation of Satan sinned in eating the forbidden fruit This their sin God was pleased according to his wiseand holy counsell to permit having purposed to order it to his own glory II. By this sin they fell from their originall righteousnesse and communion with God and so became dead in sin and wholly defiled in all the faculties and parts of soul and body III. They being the root of all man-kinde the guilt of this sin was imputed and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation IV. From this originall corruption whereby we are utterly indisposed dis-abled and made opposite to all good and wholly inclined to all evil do proceed all actuall transgressions V. This corruption of nature during this life doth remain in those that are regenerated and although it be through Christ pardoned and mortified yet both it self and all the motions thereof are truly and properly sin VI. every-Every-sin both Originall and Actuall being a transgression of the righteous Law of God and contrary thereunto doth in its own nature bring guilt upon the sinner whereby he is bound over to the wrath of God and curse of the Law and so made subject to death with all miseries spirituall temporall and eternall CHAP. VII Of Gods Covenant with Man THe distance between God and the Creature is so great that although reasonable Creatures do owe obedience unto him as their Creator yet they could never have any fruition of him as their Blessednesse and Reward but by some voluntary condescension on Gods part which he hath been pleased to expresse by way of Covenant II. The first Covenant made with Man was a Covenant of Works wherein Life was promised to Adam and in him to his Posterity upon condition of perfect and personall obedience III. Man by his Fall having made himself uncapable of Life by that Covenant the Lord was pleased to make a Second commonly called the Covenant of Grace Wherein he freely offereth unto sinners Life and Salvation by Jesus Christ requiring of them Faith in Him that they may be saved and promising to give unto all those that are ordained unto Life his holy Spirit to make them willing and able to beleeve IV. This Covenant of Grace is frequently set forth in Scripture by the name of a Testament in reference to the death of Jesus Christ the Testator and to the everlasting inheritance with all things belonging to it therein bequeathed V. This Covenant was differently administred in the time of the Law and in the time of the Gospel Under the Law it was administred by Promises Prophecies Sacrifices Circumcision the Paschal Lamb and other Types and Ordinances delivered to the people of the Jews all fore-signifying Christ to come which were for that time sufficient and efficacious through the operation of the Spirit to instruct and build up the Elect in Faith in the Promised Messiah by whom they had full remission of sins and eternall Salvation and is called the Old Testament VI. Under the Gospel when Christ the substance was exhibited the Ordinances in which this Covenant is dispensed are the Preaching of the Word and the Administration of the Sacraments of Baptisme and the Lords Supper Which though fewer in number and administred with more simplicity and lesse outward glory yet in them it is held forth in more fullnesse evidence and spirituall efficacy to all Nations both Jews and Gentiles and is called the New Testament There are not therefore Two Covenants of Grace differing in substance but one and the same under various dispensations CHAP. VIII Of Christ the Mediator IT pleased God in His eternall purpose to choose and ordain the Lord Jesus His only begotten Son to be the Mediator between God and Man the Prophet Priest and King the Head and Saviour of His Church the Heir of all things and Judge of the World Unto whom He did from all eternity give a People to be his Seed and to be by him in time Redeemed Called Justified Sanctified and Glorified II. The Son of God the second Person in the Trinity being very and eternall God of one Substance and equall with the Father did when the fullnesse of time was come take upon Him mans nature with all the Essentiall properties and common infirmities thereof yet without sin being conceived by the Power of the Holy Ghost in the womb of the Virgin Mary of her substance So that two whole perfect and distinct Natures the Godhead and the Manhood were inseparably joyned together in one Person without Conversion Composition or Confusion Which Person is very God and very Man yet one Christ the only Mediator between God and Man III. The Lord Jesus in his humane nature thus united to the divine was sanctified and anointed with the holy Spirit above measure having in him all the treasures of wisdome and knowledge in whom it pleased the Father that all fullnesse should dwell to the end that being holy harmlesse undefiled and full of grace and truth he might be thorowly furnished to execute the Office of a Mediator and Surety Which Office he took not unto himself but was thereunto called by his Father who put all power and judgement into his hand and gave him commandment to execute the same IV. This Office the Lord Jesus did most willingly undertake which that he might discharge he was made under the Law and did perfectly fullfill it endured most grievous torments immediatly in his Soul and most

painfull sufferings in his Body was crucified and died was buried and remained under the power of death yet saw no corruption On the third day he arose from the dead with the same body in which he suffered with which also he ascended into Heaven and there sitteth at the right hand of his Father making intercession and shall return to Judge men and Angels at the end of the World V. The Lord Jesus by his perfect obedience and sacrifice of himself which he through the eternall spirit once offered up unto God hath fully satisfied the Justice of his Father and purchased not only reconciliation but an everlasting inheritance in the Kingdom of Heaven for all those whom the Father hath given unto him VI. Although the work of Redemption was not actually wrought by Christ till after his Incarnation yet the vertue efficacy and benefits thereof were communicated unto the Elect in all ages successively from the beginning of the world in and by those promises types and sacrifices wherein he was revealed and signified to be the seed of the woman which should bruise the serpents head and the Lambe slain from the beginning of the world being yesterday and to day the same and for ever VII Christ in the work of Mediation acteth according to both Natures by each Nature doing that which is proper to it self yet by reason of the unity of the Person that which is proper to one Nature is sometimes in Scripture attributed to the Person denominated by the other Nature VIII To all those for whom Christ hath purchased Redemption he doth certainly and effectually apply and communicate the same making intercession for them and revealing unto them in and by the Word the mysteries of salvation effectually perswading them by his Spirit to beleeve and obey and governing their hearts by his Word and Spirit overcoming all their enemies by his Almighty Power and Wisdome in such manner and wayes as are most consonant to his wonderfull and unsearchable dispensation CHAP. IX Of Free-Will GOD hath indued the Will of man with that naturall liberty that it is neither forced nor by any absolute necessity of nature determined to good or evil II. Man in his state of Innocency had freedom and power to will and to doe that which was good and well pleasing to God but yet mutably so that he might fall from it III. Man by his fall into a state of sin hath wholly lost all ability of Will to any spirituall good accompanying salvation so as a naturall man being altogether averse from that good and dead in sin is not able by his own strength to convert himself or to prepare himself thereunto IV. When God converts a sinner and translates him into the state of grace he freeth him from his naturall bondage under sin and by his grace alone inables him freely to will and to do that which is spiritually good yet so as that by reason of his remaining corruption he doth not perfectly nor only will that which is good but doth also will that which is evil V. The will of man is made perfectly and immutably free to good alone in the state of Glory only CHAP. X. Of Effectuall Calling ALl those whom God hath predestinated unto life and those only he is pleased in his appointed and accepted time effectually to call by his Word and Spirit out of that state of sin and death in which they are by nature to grace and salvation by Jesus Christ inlightning their mindes spiritually and savingly to understand the things of God taking away their heart of stone and giving unto them an heart of flesh renewing their wills and by his almighty power determining them to that which is good and effectually drawing them to Jesus Christ yet so as they come most freely being made willing by his grace II. This effectuall Call is of Gods free and speciall grace alone not from any thing at all foreseen in man who is altogether passive therein untill being quickned and renewed by the holy Spirit he is thereby inabled to answer this Call and to imbrace the grace offered and conveyed in it III. Elect infants dying in infancy are regenerated and saved by Christ through the Spirit who worketh when and where and how he pleaseth So also are all other elect persons who are uncapable of being outwardly called by the Ministry of the Word IV. Others not elected although they may be called by the Ministry of the Word and may have some common operations of the Spirit yet they never truly come unto Christ and therefore cannot be saved much lesse can men not professing the Christian Religion be saved in any other way whatsoever be they never so diligent to frame their lives according to the light of Nature and the Law of that Religion they doe professe And to assert and maintain that they may is very pernicious and to be detested CHAP. XI Of Iustification THose whom God effectually calleth he also freely justifieth not by infusing righteousnesse into them but by pardoning their sins and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone nor by imputing faith it self the act of beleeving or any other evangelicall obedience to them as their righteousnesse but by imputing the obedience and satisfaction of Christ unto them they receiving and resting on him and his righteousnesse by faith which faith they have not of themselves it is the guift of God II. Faith thus receiving and resting on Christ and his righteousnesse is the alone instrument of Justification yet is it not alone in the person justified but is ever accompanied with all other saving graces and is no dead faith but worketh by Love III. Christ by his obedience and death did fully discharge the debt of all those that are thus justified and did make a proper reall and full satisfaction to his Fathers Justice in their behalf Yet in as much as he was given by the Father for them and his obedience and satisfaction accepted in their stead and both freely not for any thing in them their Justification is only of free grace that both the exact justice and rich grace of God might be glorified in the justification of sinners IV. God did from all eternity decree to justifie all the elect and Christ did in the fullnesse of time die for their sins and rise again for their justification neverthelesse they are not justified untill the holy Spirit doth in due time actually apply Christ unto them V. God doth continue to forgive the sins of those that are justified and although they can never fall from the state of Justification yet they may by their sins fall under Gods fatherly displeasure and not have the light of his countenance restored unto them untill they humble themselves confesse their sins beg pardon and renew their faith and repentance VI. The Justification of Beleevers under the old Testament was in all these respects

Therefore to swear vainly or rashly by that glorious and dreadful Name or to swear at all by any other thing is sinful and to be abhorred Yet as in matters of weight and moment an Oath is warranted by the Word of God under the New Testament as well as under the Old so a lawful Oath being imposed by lawful Authority in such matters ought to be taken III. Whosoever taketh an Oath ought duly to consider the weightiness of so solemn an act and therein to avouch nothing but what he is fully perswaded is the truth Neither may any man binde himself by Oath to any thing but what is good and just and what he believeth so to be and what he is able and resolved to perform Yet is it a sin to refuse an Oath touching any thing that is good and just being imposed by lawful Authority IV. An Oath is to be taken in the plain and common sense of the words without equivocation or mental reservation It cannot oblige to sin but in any thing not sinful being taken it bindes to performance although to a mans own hurt Nor is it to be violated although made to Hereticks or Infidels V. A Vow is of the like nature with a Promissory Oath and ought to be made with the like Religious care and to be performed with the like faithfulness VI. It is not to be made to any Creature but to God alone and that it may be accepted it is to be made voluntarily out of Faith and conscience of Duty in way of thankfulness for mercy received or for the obtaining of what we want whereby we more strictly binde our selves to necessary duties or to other things so far and so long as they may fitly conduce thereunto VII No man may Vow to do any thing forbidden in the Word of God or what would hinder any duty therein commanded or which is not in his own power and for the performance whereof he hath no promise of ability from God In which respects Popish Monastical Vows of perpetual single life professed Poverty and Regular Obedience are so far from being degrees of higher Perfection that they are superstitious and sinful snares in which no Christian may intangle himself CHAP. XXIII Of the Civil Magistrate GOd the supreme Lord and King of all the World hath Ordained Civil Magistrates to be under him over the People for his own Glory and the Publique good and to this end hath armed them with the Power of the Sword for the defence and incouragement of them that are good and for the punishment of evil doers II. It is lawful for Christians to accept and execute the Office of a Magistrate when called thereunto in the managing whereof as they ought especially to maintain Piety Justice and Peace according to the wholsom Laws of each Commonwealth so for that end they may lawfully now under the New Testament wage Warre upon just and necessary occasion III. The Civil Magistrate may not assume to himself the administration of the Word and Sacraments or the power of the Keys of the Kingdom of Heaven yet he hath authority and it is his duty to take order that Unity and Peace be preserved in the Church that the Truth of God be kept pure and intire that all Blasphemies and Heresies be suppressed all corruptions and abuses in Worship and Discipline prevented or reformed and all the Ordinances of God duly setled administred and observed For the better effecting whereof he hath power to call Synods to be present at them and to provide that whatsoever is transacted in them be according to the minde of God IV. It is the duty of People to pray for Magistrates to honour their Persons to pay them Tribute and other Dues to obey their lawful Commands and to be subject to their Authority for conscience sake Infidelity or difference in Religion doth not make void the Magistrates just and legal Authority nor free the People from their due obedience to him from which Ecclesiastical persons are not exempted much less hath the Pope any Power and Jurisdiction over them in their Dominions or over any of their People and least of all to deprive them of their Dominions or lives if he shall judge them to be Hereticks or upon any other pretence whatsoever CHAP. XXIV Of Marriage and Divorce MArriage is to be between one Man and one Woman neither is it lawful for any Man to have more then one Wife nor for any Woman to have more then one Husband at the same time II. Marriage was ordained for the mutual help of Husband and Wife for the increase of mankinde with a legitimate issue and of the Church with an holy seed and for preventing of uncleanness III. It is lawful for all sorts of people to marry who are able with judgement to give their Consent Yet is it the duty of Christians to marry only in the Lord And therefore such as profess the true reformed Religion should not marry with Infidels Papists or other Idolaters Neither should such as are godly be unequally yoked by marrying with such as are notoriously wicked in their life or maintain damnable Heresies IV. Marriage ought not to be within the degrees of Consanguinity or Affinity forbidden in the Word No can such incestuous marriages ever be made lawful by any Law of man or consent of Parties so as those persons may live together as man and wife The man may not marry any of his wives kindred nearer in blood then he may of his own nor the woman of her husbands kindred nearer in blood then of her own V. Adultery or fornication committed after a Contract being detected before marriage giveth just occasion to the innocent party to dissolve that Contract In the case of Adultery after marriage it is lawful for the innocent party to sue our a Divorce And after the Divorce to marry another as if the offending party were dead VI. Although the Corruption of man be such as is apt to study arguments unduely to put asunder those whom God hath joyned together in marriage yet nothing but adultery or such wilful desertion as can no way be remedied by the Church or Civil Magistrate is cause sufficient of dissolving the bond of marriage Wherein a publique and orderly course of Proceeding is to be observed And the persons concerned in it not left to their own wills and discretion in their own Case CHAP. XXV Of the Church THe Catholique or Universal Church which is invisible consists of the whole number of the Elect that have been are or shall be gathered into One under Christ the Head thereof and is the Spouse the Body the Fulness of Him that filleth all in all II. The Visible Church which is also Catholique or Universal under the Gospel not confined to one Nation as before under the Law consists of all those throughout the World that profess the true Religion and of their Children and is the Kingdom of the Lord Jesus Christ the House and