Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	conscience_n	law_n	sin_n	4,881	5	5.2089	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61155	Some drops of the viall, powred out in a season when it is neither night nor day, or, Some discoveries of Iesus Christ His glory in severall books ... : all which books are here reprinted in one booke entirely after the severall impressions of them and presented to the reader / by John Saltmarsh ...	Saltmarsh, John, d. 1647.	1646 (1646)	Wing S503; ESTC R2317	176,771	226

a Kingdom of Israell nor a Church of Israel though too many of you have preached the Old Testament more then the New for what advantage let the Magistrate judge To the Seventeenth That he may in time say as much of justice living upon voyces in Assemblies as of Truth and so to be a Mystery of Iniquity These are but insinuations to the Magistrate and ghosts of Jealousie which you raise And to put an end to such feares when I make Church and State Magistrate and Ministery Gospell-laws and Civill to be both one then challenge me for that opinion But I have learned that Christs Kingdom and the worlds have a severall Policy and that may be a Law in the one which is not to the other And now is it your Inference or my Principle wrongs the Magistrate An Answer in few words to Master Edwards his second Part of the GANGRENA And to the namelesse Author of a Book called An After-reckoning with Master Saltmarsh MAster Edwards the difference betwixt ye both is this You set your name to more then you know as hath been well witnessed and this man dare set his name to nothing You sin without shame and your Partner is ashamed of what he doth Sin is too powerfull in you against Truth because you shew your selfe and Truth is too powerfull for him because he hides himselfe Master Edwards I shall answer you in these few words but first The Lord rebuke thee even the Lord. 1. If the Image of Christ be in any of those you so persecute how can you answer it to Jesus Christ to cast any dirt on the glory of him 2. If God be in any of those you are so much an enemy to how will you answer it to fight against God any thing of God 3. If any of those be the children of the heavenly Father or the little ones of the Gospell It were better that a milstone were hanged about your neck and you cast into the Sea So Christ tels you 4. What is it to sin against the holy Ghost but to hate the Light once known or to blaspheme the works of the Spirit And you once professed to me you had almost been one of those whom you call Hereticks Oh take heed of that sin● there is no more Sacrifice for that And how if the works of those you so judge be wrought in the Spirit shall you ever be forgiven in this world or in that to come Read the words and tremble 5. Doth not the Word bid you restore those that are fallen in meeknesse and tell your brother his fault first betwixt you and him And you never yet came to any of them that I could heare of but print proclaime tell stories to the world of all you heare see know Is Christ in this Spirit Is the Gospell in this straine Will this be peace to your soule hereafter 6. Solomon tels us that a man may seem faire in his own tale till his neighbour search out the matter And how dare you then take all things at one hand and not at anothers How dare you have one eare open for complaints and faults and crimes and the other shut against all defence Did ever Justice do this Did you ever call for their accusers face to face Did you ever traverse Testimonies on both sides And dare you judge thus and condemne thus Shall not the Judge of Heaven and Earth make you tremble for this Injustice Shall he not make Inquisition upon your soule for this bloud 7. Is it any other ground or bottome you stand on in this your way of accusing the Brethren but Paul you say named some and the Fathers named some so and Calvin as you told me the other day when I met you And was there ever crime without some Scripture or shadow of the Word Did not Canterbury on the Scaffold preach a Sermon of as much Scripture and Story for what he did as you can for yours if you should ever preach there He thought ye all Hereticks as you do us he thought he might persecute you as you do us and he had a Word from John Baptist for his manner of death and a Word from the Red sea and Israelites for his death and enemies and a Word from Paul for his Changing Laws and Customes and for his crime of Popery he had a Word f●●m them that feared the Romanes would come and take away their Government Thus Satan and Selfe can paint the worst kind of sin Poore soule Is your conscience no better seated then in such a●ery apparitious of Scripture and failings of Fathers Do not you heare the Prayers of those soules you wound pleading with God against your sin Are you not in the gall of bitternesse and bond of iniquity● Is not your spirit yet flying when none pursues you Are not your dreames of the everlasting burning and of the worme that never dies Have you no gnawings no flashings no lightnings I am afraid of you Your face and complexion shewes a most sadly parched burnt and withered spirit Methought when I called to you the other day in the street and challenged you for your unanswerable Crime against me in the third page of the last Gangrena in setting my name against all the Heresies you reckon which your own soule and the world can witnesse to be none of mine and your own confession to me when I challenged you How were you troubled in spirit and language Your sin was as I thought upon you scourging you checking you as I spoke I told you at parting I hoped we should overcome you by prayer I beleeve we shall pray you either into Repentance or Shame or Judgement ●re we have done with you But Oh might it be Repentance rather till Master Edwards smite upon his thigh and say what have I done For your Anagram upon my name you do but fulfill the Prophesie They shall cast out your name as evill for the Son of mans sake And for your Book of Jeeres and Stories of your Brethren Poore man It will not be long musick in your eares at this rate of sinning For the namelesse Author and his After-reckoning let all such men be doing for me Let them raile revile blaspheme call Hereticks It is enough to me that they write such vanity they dare not own And now let me tell ye both and all such Pensioners to the great accuser of the Brethren Fill up the measure of your iniquity if ye will needs perish whether we will or no. I hope I rest in the bosome of Christ with others of my Brethren raile persecute do your worst I challenge all the powers of hell that set ye on work while Christ is made unto me righteousnesse wisedome sanctification and redemption And I must tell ye further that since any of the light and glory of Christ dawned upon me since first I saw that Morning-Star of righteousnesse any of the brightnesse of the glory in my heart that heart of mine which

Administrations as laid down in the whole New Testament and not by parcels though so much as they did professe in the first time of gathering were rule enough then to them when no more was revealed yet not to us now who have a full Gospell for our learning And this mistake or want of just consideration of times and Scriptures is the ground of all the mistakes Vindication Fol. 41. Why should not the Sacrament doe the like since Gods Spirit equally breathes and works in all his Ordinances and may and doth regenerate and beget grace in mens souls Inference Whence we may infer That it is lawfull according to this Principle to beleeve That if one Ordinance convert any other may whether God hath instituted so or no. We know the Lord hath appointed and ordered every Ordinance to its nature kind and use and Gods institution is to be the rule of our beleeving and reasoning and practising not because such a thing works so therefore any thing works so as that thing works The Author himselfe reasons against this in another place and that there is no right inference but in things of the like kind and under the like precept as thus The Word is able to convert therefore all Preaching and Prophesying is able to convert but not therefore the Sacraments can convert Vindication Fol. 41. The Sacraments are by all Divines whatsoever and the very Directory pag. 52. ever enumerated among the means of Grace and Salvation Why then should they not be the means of converting Inference Whence we may inferre That it is warrantable to expound Divines and the Directory contrary to their intent and meaning and to inferre conclusions from them to prove things which are not only very disputable but unwarrantable as far as any Scripture makes appeare either in any plaine precept or president and especially to turne the Directory being a Publike forme made by the Assembly so much against their sense and meaning as appeares by divers of their judgements of late is an attempt much like that of expounding a Law or Ordinance of Parliament in a private sense not in their own and this quotation of a Directory in this kinde is enough to make it all questionable and to draw on a necessity of a publike interpretation upon it Vindication Fol 41 42. That receiving Sacraments is usually accompanied with effectuall means as serious examinations solemne searching out of all open and secret sinnes with confession contrition humiliation prayers of pardon secret purposes and vowes sundry pious and soul-ravishing meditations of Gods mercy exhortations admonitions by the Ministers And why is not the Sacrament a more fit and apt Ordinance to regenerate convert ungodly and scandalous sinners then the bare Word preached Inference Whence we may infer That there are certaine preparations and qualifications in men meerly unregenerate which are here lifted up into something more then naturall or carnall workings or filthinesse of the flesh as prayers for pardon of sin pious and soul-ravishing meditations with humiliation contrition confession c. Now I would faine know what there is in man before the glorious light of Jesus Christ hath opened his eyes and brought him out of prison out of darknesse into light What kind of prayers can such make What pious meditations can such have of Gods mercy in Christ What contrition is there in such What humiliation Without faith it is impossible to please God and the carnall minde is enmity against God nor is it subject to the Law of God nor indeed can be and they that are in the flesh cannot please God What is all this then of prayers When as the prayers of the wicked are abominable What are all those flourishes and noise of vowes and purposes and contrition and meditations of an unregenerate man when they all are but glorious sins Doe men gather Grapes of Thornes or Figges of Thistles Why should nature be made proud with these expressions And any ground laid for boasting And whereas it is said that the Sacrament is a more apt means to convert then the bare Word preached we may infer some derogating and diminution or lessening implyed here of the Ordinance of the Word or Ministery because it is said Then the bare Word as if so be that the Word were a bare Word when it comes in the power of salvation to regenerate when the Spirit quickens it and makes it a Word of truth of grace the power of God unto salvation and we see the Word or Ministery it selfe is called The Preaching of faith The Ministery of Reconciliation The Sacrament is not called so any where though no lesse glorious neither And Christ and his Apostles and Disciples went every where preaching the Word but not administring the Sacrament but only there where the ministery of the Word had first brought them under the power of the Gospell-Order and Rule for Ordinances of a more spirituall institution Vindication Fol. 4● That because we behold Christs death and passion more visibly represented to our eyes and hearts in the Sacrament and remission of sinnes more sensibly applied to us then in any other Ordinances therefore it is certainly the most powerfull Ordinance of all others to regenerate and covert with many Scriptures to prove conversion by representation Inference We may infer That because the Lord hath instituted his signe of Bread and Wine in the Supper to his owne end therefore it will serve to any end That we can prove of our owne imagining upon certaine rationall conclusions from Scripture or reason without particular Scriptures authorizing or appointing it to such an end and therefore all these grounds consequences and notions which are formed upon a likelihood and probability are nothing to prove any direct use of the Sacrament to such an end without as I have said a speciall Word Precept or Practise or just Consequence from Scriptures directed to such a proof for else there is scarse any thing but we may reason into a notion of likelihood but faith must have better grounds and not of private interpretation and the Scriptures that are alleadged must not be to prove that things of lively representation may most affect the soul and have done so but that these Scriptures are plainly or powerfully directed by the Spirit of God to prove the very Institution of the Supper to that end which none of those Scriptures prove that are alleadged in Fol. 42. Vindication Fol. 43. That God doth as effectually teach convert and work grace by the eye as eare and therefore were the Sacraments Sacrifices Types Miracles c. Why should not then the visible expressions of Christ in the Sacrament now have the like effectuall converting power Inference We may infer as we have done before That all these are but Why should nots no words of Institution or Authority in the Scripture for it But further the Legall Sacraments c. were carnall and more to the sense and more of representation but these are more