Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	evil_a	good_a	sin_n	3,611	5	4.8008	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75620	Theanthrōpos; or, God-man: being an exposition upon the first eighteen verses of the first chapter of the Gospel according to St John. Wherein, is most accurately and divinely handled, the divinity and humanity of Jesus Christ; proving him to be God and man, coequall and coeternall with the Father: to the confutation of severall heresies both ancient and modern. By that eminently learned and reverend divine, John Arrowsmith, D.D. late Master of Trinity-Colledge in Cambridge, and Professor of Divinity there.	Arrowsmith, John, 1602-1659.	1660 (1660)	Wing A3778; Thomason E1014_1; ESTC R10473	267,525	319

not born of the will of the flesh flesh By the will of the flesh I understand the will of a man in the state of corruption as long as he is nothing but flesh That which is born of the flesh is flesh Joh. 3. And then the meaning is That no man can attain Grace or the New-birth by the utmost improvement of his own free-will while he is yet in the state of corruption No man by the utmost improvement of nature can raise himself to grace No man that is yet in the flesh by the improvement of the will of the flesh can become a spirituall man No creature can raise it self to an higher rank of creatures a Stone cannot make it self a Tree to have grouth and life nor can a Tree make it selfe a Beast to have Sense nor can a Beast make it self a Man to have Reason nor can a meer Rationall man make himself a Saint by the improvement of his own Free-will as the holy Ghost telleth us Rom. 9. 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy Not of him that willeth by desiring nor of him that runneth by endeavouring but of God that sheweth mercy He will have mercy on whom he will have mercy Rom. 9. 15. He will have mercy on Sion therefore he putteth forth grace to make it free otherwise it would be in bondage for ever This is the great question between the Arminians at this day and us Protestants The will of man doth never attain grace by its own liberty but the will of man attaineth liberty by grace It is so far free that the grace of God will make it free otherwise it hath no freedom at all to God much lesse is it free to raise it self to a state of grace As we are not born of blood so not of the will of the flesh That man is not able to do any thing that is good by the power of his own free-will I shall demonstrate it by an Man cannot do good by the power of his own free-will argument taken from the impotency of the will of the flesh The Apostle saith expresly While we are without Christ we are without strength and so unable to do any spirituall good Rom. 5. 6. When we were yet without strength in due time Christ died for the ungodly No supernaturall strength in a naturall man The will of the flesh can but follow the guidance of the wisdom of the flesh now the wisdom of the flesh saith Paul that is enmity against God Therefore the will of the flesh never riseth to friendship with him Rom. 8. 7 8. Because the carnall mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdom of the flesh is enmity against God for it is not subject to the law of God neither indeed can be So then they that are in the flesh cannot please God This is a deep mystery this of the free-will of man but I am not willing to wade into the depth of the Controversie onely I shall say something by the way to you Know therefore this that at the first the freedom of the Freedome of of will at first stood in indifferency to good and evill will in intelligent creatures Angels and Men stood in an Indifferency to good and evill yet so as look what way the will betaketh it self to that it shall be confined for time to come If it chuse good it shall be permanent in chusing good if evill it shall be able to chuse nothing else The good Angels chose that which was good and the bent of their hearts will continue the right way therefore now they are confirmed in goodnesse and are free to nothing else The bad Angels they chose what was evill therefore they are now left to the obduration of their own hearts and can do nothing nor will nothing but what is evill Man who though made in an holy state yet was mutable and having a will subject to change fell upon the worst part chose evill whereas he might have chosen good and ever since all his posterity by nature are able to do nothing else Radix peccati libertas this freedom of will was the very root from whence the first sin sprung Therefore ever since the first fall the will hath been deeper in evill than the understanding The will is more a verse from chusing good than the mind from defiring good as * Medaea she said video meliora proboque Deteriora sequor Many things which our judgments are against our affections are enclined to So that now no man hath farther freedom of will to do good than his will is made free by grace so much free-grace as is communicated so much free-will a man hath and not a whit more The flesh contributeth nothing to the free-will to do good Not of the will of the flesh True indeed in naturall things as eating and drinking Freedome of will in things Naturall and Civill and Outward acts of Religion and civill things as buying and selling and marrying and giving in marriage there is a freedom of will to do this or that It is true also that in the outward acts of Religion the free-will of man assisted by common-grace may chuse what is good A man may will to go to Church rather than stay at home and when he is there he may listen to what is said and meditate of what he hath heard and when he is come home repeat it A great deal of use men may have of this freedom as to the outward act of Religion It is for want of improving that power which God giveth to men in such acts that they perish But neither have men abilities by the improvement of them nor free-will to do any of those acts when a man by nature cannot turn himself to to any spirituall duty in a spirituall way That requireth an assistance of speciall grace Neither have they abilities to do those more supernaturall acts which immediately accompany salvation in any measure by the power of their own free-will they cannot do any outward act of Religion well The Bonum and Bene cannot be done without speciall grace As Take an Hatchet that is sharp this in the hand of a common man will cut because it hath a capacity that way but to make a Table or Stool or Statue that requireth influentiam Artificis it is not a common hand that can do that there must be the hand of an Artificer So though the free-will of man may do an outward act in the worship of God yet to do this act well requireth a further influence than the common providence of God assisting all his creatures So it will be found much more if we come to those acts upon which salvation dependeth Turning to Christ and believing in the Lord Jesus Christ and loving God for himself these the will of man improved cannot rise to No man can repent till he be turned Jer. 39. 19. 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