Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	law_n	transgress_v	transgression_n	5,886	5	10.8651	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87658	The pretended antidoe [sic] proved poyson: or, The true principles of the Christian & Protestant religion defended, and the four counterfit defenders thereof detected and discovered the names of which are James Allen, Joshua Moodey, Samuell Willard and Cotton Mather, who call themselves ministers of the Gospel in Boston, in their pretended answer to my book, called, The Presbyterian & independent visible churches in New-England, and else-where, brought to the test, &c. And G.K. cleared not to be guilty of any calumnies against these called teachers of New-England, &c. By George Keith. With an appendix by John Delavall, by way of animadversion on some passages in a discourse of Cotton Mathers before the General Court of Massachusetts, the 28th of the third moneth, 1690.	Keith, George, 1639?-1716.; Delavall, John, d. 1693.	1690 (1690)	Wing K192A; ESTC W42984	110,748	234

sence the seed is not in the ground though sown till it begin to take root but yet according to the more general sence he is in all men for his illumination and operation cannot be seperated from him Ye say I falsly render the place James 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innate Word But ye only say it without proof it is composed of en in and phyo nascor therefore in t●ue English it is innate is so used by Plutarch a Greek Author who saith There is a Faith innate emphutos in every reasonable Creature living and dwelling in the Soul and never leaving the Soul destitute of Guidance and it is used in the same signification by Clemens Alexandrinus writing to the Gentiles where speaking of the inward Witness which was in Unbelievers he calleth it Emphuton Martyra testem innatum fide dignum The innate Witness worthy of Faith and I suppose ye judge not your selves better or so well skilled in the Greek language as Plutarch and Clemens Alexandrinus who were Greek Authors and Grecians by Birth Ye say If the Light be connate with men what needed G. K. make such a splutter about Immediate Revelations It may be said to be both innate and connate with men not as ye imagine Accidents or Qualities to be in a subject but seeing the eternal Word and Wisdom hath created all Souls of men after his Image therefore in a special way of presence that etern●l Word and Wisdom is in all Souls of men by a measure of it planted or if ye will grafted in all men for grafted and innate may be of the same signification and this eternal Word and Wisdom hath its operation and influence on the Understanding of the Souls of men generally to enlighten them gradually first with the more common and plain things of Religion and then as the former are learned with the more special and peculiar Mysteries of the Christian Religion yet not without the use of the holy Scriptures in Gods ordinary way so distinctly and perfectly as Christians know them who have the use of the Scriptures and all internal divine Illumination is properly Revelation P. 102. Ye find great fault that I conclude That the inward Dispensation that is among the Gentiles that have not Christ outwardly preached viz. by the Ministry of men and the holy Scriptures hath its glory and great service to those that are faithful in it and ye say This is to talk at liberty my self and to deny all others a liberty to judge But herein ye wrong me I allow all spiritual men a liberty to judge I question not but to all such who have a spiritual discerning and ability to judge what I have affirmed of the glory and great serviceableness of the inward divine Dispensation in the Gentiles will be approved and my Reasons and Proofs both from Scripture and other Authors found vallid And though ye seek to untye that ye call a knot that I judge is indissolvable p. 91. I judge so still that ye shall never be able to untye it as ye persist in your Doctrine But yet ye pervert my words in that ye call the Knot for I did thus argue That seeing Infants by your confession might be saved by Christ and regenerated by the Spirit of Christ that worketh when and where and how he pleaseth Therefore might the honest and faithful Gentiles be saved by the same regenerating Spirit of Christ who worketh when and where and how he pleaseth and by faith in Christ But that ye may with some seeming show appear to loose the Knot ye word my Argument quite another way I Infants may be saved by the working of the Spirit in them why may not the Gentiles be so by giving obedience to the Light in them And thus ye would make me appear to the ignorant as if I did plead that the Gentiles were or could be saved without faith in Christ and the regenerating Spirit of Christ only by obedience to the general dictates of the Light within but I say though none are saved but who are obedient to the Light in them yet no Obedience can save without faith in Christ and the Spirit of Christ regenerating them that is altogether necessary to every mans eternal Salvation Whereas I produced divers very convincing Arguments to prove That the Light in men that did accuse or reprove for sin could not be some natural faculty of mans Soul these Arguments some of them ye pass over very slightly answering by your bare Affirmations without proof and some ye give no answer unto at all nor take any notice of see my Book p. 119 120 121. which I again recommend to the Readers serious consideration I argued That since ye confess that man is wholly defiled and darkned so that he i● called Darkness in Scripture therefore the Light in natural men could not be any part or faculty of their Souls for that were to say Men are not fallen totally nor totally defiled but in part And I further argued That since your Confession saith All Sin is a Transgression against the Righteous Law of God and since the Heathen are sinners this righteous Law of God must be in them against which they transgress and this righteous Law cannot be any part o● faculty of the Soul which ye confess is wholly unrighteous and d●filed for a thing cannot be wholly unrighteous and defiled yet in part righteous holy and clean To this I find not that ye say any thing Ye say I mistake when I think ye reckon it any distinct Faculty but the Mistake is yours not mine I did not think that ye do reckon it any distinct Faculty but on the contrary I blame you for saying It is nothing else but the natural Conscience or some natural Faculty of mans Soul so that ye are wonderfully careless of what ye say see my Book pag. 119. and your Book pag. 98. And yet ye seem to make it now Not the natural Vnderstanding but something there imprinted Well let it be something there imprinted this evinceth that it is properly Gods Word for I hope ye will not deny but that which God writeth or printeth with his own Hand or Finger is Gods Word and doth as well or rather more deserve to be accounted the Word of God as that printed in the Bible seeing God is the immediate Printer of this without the Ministry of men but the Print of the Bible is the work of Men though the Truth there witnessed is immediately of God and therefore by your Confession there is an inward written or printed Word of God in Heathens and generally in all men and that immediately without the use or help of the Scriptures commonly called the outward Word Hence it clearly followeth that the Word without is not the whole Word of God nor the only Rule in contradiction to you who affirm it And seeing by your Confession the Word of God is in the Gentiles or Heathen who have not the

during a day of visitation it doth not follow that Habitual Sanctification is in all men a Seed of Holiness is one thing and the Habit Garment or Clothing of Holiness is another as the Seed of Flax is one thing and a Habit or Ga●ment of Flax is another for the Seed must g●ow to bring the Flax that can be made in●o a Habit or Garment And as for the School-notion of Habits it is so old and threed bare being a Popish contrivance in their Popish P●ilosophy promoted by J●suites grounded upon some mistaken notions of A●istotle that it i● generally exploded by learned and Judicious Protestants as well as their other absurd Notions of material substantial Forms and Qualitie● of innumerable sorts CAP. VI. PAg. 82. Ye greatly mistake that Scripture Rom 5.13 and contradict it by your bold Assertion That Sin was imputed be●ore the Law whenas Paul saith it was not imputed when there was no Law which is not to be understood simply but comparatively for the Times generally before Moses Law were Times of Ignorance at which God wi●ked and as the time of the Worlds Infancy even as Parents wink and connive at the failings of Infants and therefore a fortiori I did well agrue Tha● sin is not imputed to new born Infants Pag. 84. Ye pervert my words as if I meant That the World the Church were the same thing because I bring Scripture to prove that C●r st is the Saviour of the World Joh. 4.42 the Saviour of the Body Eph. 5.23 But I brought these Scriptures to prove that Christ was not only the Saviour of Believers in a special way but of all men in a general way yet this doth not say the World and the Church is one Pag. 85. whereas I brought many Scriptures to prove that the Love and Grace of God i● universally extended unto all because the word All is as expresly mentioned frequently in Scripture with respect to Gods Love and Grace and Christs Death as with respect to that damage suffered by Adams fall and therefore as it is conf●ssed that all have s●ffered a damage by Adams fall and sin so all have received a benefit by Christs Death and the Parallel brought by the Apostle Paul doth prove it which ye say nothing solidly against only nibble a little alledging that it will follow that then all shall be saved by Christ. I Answer it doth not follow unless ye could prove that all were eternally lost by having a Sentence of Eternal Damnation equal to that of the Wicked at the end of the World past upon th●m as to argue thus the Sentence of Eternal Damnation did pass upon all men after Adams fall and therefore the sentence of Eternal Justification hath passed on all men because of Christ But the Sentence that passed on all men was not that of Eternal Damnation for it was not said to Adam Thou shalt dye the second death and be cast into the Lake of Fire for the Second Death implyeth that there was a first death and that first Death was only th●t Adam was deprived of his enjoyment of God inwa●d●y and his Soul became dead unto God and Righteousness a●d his body became subject to death but this doth not infer the same degree or kind of Pun●shment with that of the Second Death that is inflicted for contempt of the Gospel and final Unbelief Therefore the Parallel still holds good that whatever loss or d●m●ge is come upon Adams Posterity by occasion of the fall it is restored unto all men who are Adams Posterity through the offer of the remedy to wit Jesus Christ who dyed for all and if they neglect that remedy finally they shall be punished with the Se●ond Death that is g●eater Punishment than the first death in Adam and though the Remdy of Christ and his Grace be offered and applyed unto all in a day of Visitation yet it doth not follow that Christ and his Grace hath not sufficient Efficacy if all are not Saved no more than that it doth follow that a ●ose of good Physick is not a sufficient effectual Medicine to cure a Disease because some to whom it hath been applyed are n●t cured by it though the same dose of Physick hath cured many of the same Disease which proveth its sufficient Efficacy in it self although eventually it hath not that success on some for their own fault that have not duely observed the Physicians Rules and after application have done some things that did hinder its operation And as to 2 Cor. 5.14 Whether I or y● pervert the true sence of it I do freely leave to the Impartial Reader your sence being this I● one died for all Gods Elect only then not only Gods Elect but all others that are a mu●● greater number were dead but this would make Pauls argument alt gether void and reflect upon that hol● Spirit that did dictate these words in him for it doth not follow from the particular to the general as every Shool-Boy doth know as to say Christ dyed for all Gods Elect which are but a part of men and therefore all both Elect and others were dead this is an u●lawful infe●ence in the common reason of men but this is a most just and necessary inference Christ dyed for all men universally t●erefore all men were dead Pag. 86. ye perve●sly alledge on me That I own Chr●sts Death and Prayer to be lost and his Redemption void and ye say why are they not saved for whom he came to dye Ans That I own Christs Death and Prayer to be lost and hi● Redemption void is most falsly alledged it hath its effect perfectly unto the Salvation of all that believe and continue in Faith unto the end and to the great Condemnation of them that do not beleive and to the glorifying the Justice of God in them that beleive not and because of Unbelief pe●ish in their sins most justly whereby they are rendred without excuse for if Christ had not dyed for them they could not be guilty of denying the Lord that bought them as the Scripture plainly declareth And the death of Christ hath its various effects on them that are saved for as all are not saved at one time nor in one Age of the World so all do not partake of the same measure of Grace but to some it is given as one Talent to some as Two to others as Five and yet he who hath received the Grace of God as two Talents doth not make void the Grace of God because he hath not received as much as the other who had five And though such who are saved partake most plentifully of the Effects and Fruits of Christs Purchase yet even all such who are not saved partake of great and considerable Effects of Christs Death here in this World as that God hath spared them and exercised much long-suffering towards all of them for Christ's sake who dyed for all and hath given all a Day of Visitation and an

J●stification ye say puts no inward purity or holiness in men But is not Filthiness and Holiness or Purity contrary's and therefore Sanctification or making pure taketh away filthiness of sin Pag. 121. Ye blame me again for alledging They say they are only free from sinning after death But to this I have above answered Let the places I cited be read and it will be found Beside it seemeth too great a School Nicity to distinguish at Death and immediately after Death for ye will not grant that any man is free of all sin one instant or any sensible part of an instant before death and therefore what fo●loweth may be as well said after death as at death for the Distinction as used by you is a Quibble the instant of death is but like a Thought it is easier to understand the time be●● ●o after Death than the precise instant of Death which no wit of man can measure Pag. 124. Ye very injuriously charge me with Blasphemy against God calling him Cruel and Tyranical and worse than Pharoah This is a most false and injurious cha●ge God forbid that I should have any such thoughts I only told what your false and unchristian Doctrine represents the most merciful God to be Your Answer mends not the matter for what men lost in Adam Christ the second Adam giveth Grace to restore and ye confess That true Believers are under the New Covenant and not under Adams Covenant and all to whom the Gospel is preached are called to come under the New-Covenant Ye grosly and most absurdly falsly alledge That Gospel Obedience is shorter and lesser than the Obedience that the Law requireth Whereas Christ under the Gospel not only fulfilleth the Righteousness of the Law in the Saints according to Rom. 8. in conformity to the first Adam but carrieth true Believers further as they follow him to a higher and more perfect Righteousness like unto that of the second Adam but this is done gradually until the Gospel Perfection be attained And that the Gospel Dispensation hath more lenity and gentleness in it than the Law in respect of the plenty of forgiveness that it provides for the true Penitent is granted but still it leadeth on bringeth to a greater Perfection than that of the Law Pag. 125. Ye call me a vile Worm and yet say ye Rail not And ye say An Holy God is not thus to be treated by a vile Worm But I can and do in holy fear and reverence appeal to the holy God before whom I and Ye are Dust and Ashes Whether ye and not I in this matter speak not aright of God Be not too proud and confident but fear to speak or think any thing of God that is so contrary to his Nature or to the Nature of his Gospel as if the Gospel of God gave men more toleration to sin than the Law and to continue therein for term of Life or that God punisheth men with Me● Fire for that he never actually gave them power to forsake Pag. 125. Ye say Believers sin more or less till they dye and yet dye not in their sins This is a too nice Distinction can ye measure the time betwixt until Death and the instant of Death it is too Metaphesical or rather Sophistical but in the Scripture Language they are one for said God Your Iniquity shall not be purged away till ye dye What was that but that they should dye in it Pag. 126. Ye say They that cover and not they that confess their sins are pleaders for it and then ye falsly charge the Quakers That Sin had never such Attornies as they Answ They that cover their Sins do plead for it and so they do who confess it hypocritically stil confessing but not forsaking nor believing that God will enable them by his Grace perfectly to keep his Commands ever in this mortal Life how can ye pray in faith Thy Will be done in Earth as it is done in Heaven That the Quakers are in any sort Attornies for Sin is but your bare Accusation without proof and is but a part of your Railing Langu ge that filleth most of your Book Pag. 126. Ye falsly say I challenge as much Perfection as Christ or Adam ever had I never did say nor think that Believers could be equal to Christ in Perfection it is enough they are like to him Likeness is one thing Equality is another The Saints in Heaven are neither equal to Christ nor to one another and yet all Perfe●t Ye falsly alledge on me That I yeild all ye pretend unto Let the Impartial Reader compare your Assertions and mine and he will find great difference Ye not only affirm That there may be Motions and Tentations to sin in Believers but that they are consented unto and that they sin daily in thought word and deed This I did not yield unto but plead against as Unsound and Unchristian Doctrine And as ye make your Appeal in the Conclusion I do likewise make mine to every Impartial Reader whose Understanding is but commonly enlightned and hath any true m●●sure of a spiritual U●derstanding Discerni●g and Experience in the things of God Whether I have not made good my Charges against you even all of them and Whether ye have not altogether failed in clearing your selves of them and Whether your Answers are not rather manifest Falshoods Slanders Perversions and false Accusations and meer Magisterial Asseverations than having any thing of sollid Truth in them And that our Doctrine concerning the Possibili●y of living without sin by the Grace of God is no Heresie nor was ever accounted Heresie by antient Christian Writers I can easily prove for Augustine who writ zealously against those who were accounted He●eticks in his time and hath set down● Catalogue of all the Heresies he knew being in Number as he reckoneth them Eighty Eight doth not mention the Doctrine of a possibility of living without sin by the Grace of God any of these Heresies nor yet any other of these twelve Articles as held by us in Contradiction to you are judged by him or any other antient Writers Heretical unless ye will say That was condemned by Augustine for Heresie That Children dying without Water-Baptism could be saved And if this be a Heresie in us it is a Heresie in you for ye say the same And Augustine was so far from condemning it as Heresie that men may live without sin by the Grace of God that he saith plainly lib. de Spiritu et Litera cap. 2. If any defend it that some have lived without sin they do not much err nor dangerously seeing be is deceived who thinks so of others by some Benovelence if so a man think not himself so perfect except he do really and evidently find himself to be such But he saith They are earnestly and vehemently to be resisted who think that they can perfect Righteousness by the meer Power of Mans Will without the Grace of God Which was the