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
A92842	Antinomianisme anatomized. Or, A glasse for the lawlesse: who deny the ruling use of the morall law unto Christians under the gospel. / By John Sedgwick, B.D. and Pastor of the Church of God at Alphag, neer Cripple-gate London.	Sedgwick, John, 1600 or 1601-1643.	1643 (1643)	Wing S2359; Thomason E63_5; ESTC R4740	39,115	56

sinfulnesse I am of his opinion who would Chrysosto●● have hell preached daily unto men being perswaded it would prove an excellent means to keep many out of hell When I look upon that body of sin which remaineth in the best I cannot see but the threats of the Law may be of good use unto them not that I fancie Christians should be carried into and along duty by a spirit of fear as slaves that they must have the rod shaking over them or else they cannot or will not do dutie I know that they are led by a more free and ingenuous Spirit into acts of dutie namely by the Law of Love yet let me tell you That the carnall and unregenerate part of the godly needs this whip and harsh voice of the Law and I see no reason but a Christian may make that motive to himself which God makes motive unto him Secondly in its Promissory part as it doth propound many and great rewards unto the sons of men I finde that the Law doth not onely threaten thereby to terrifie men from sinning but it doth also propound and promise unto the sons of men certain rewards thereby to allure and draw them in to dutie we reade of shewing mercy to thousands of them that love him and keep his commandments And again the fifth Commandment is called The first Commandment with promise Ephes 6. 2. Surely the Doctrine of Faith doth not make void these promises in the Law nay it gives the Law a power to promise and alloweth that men may set the joy before them and have an eye to the recompence of reward though not chi●fly and principally or in a way of merit Thirdly in its Mandatory part and so it hath a power 1. Of Declaration to reveal and make known the will of God touching duties to teach tell and acquaint men with the same hence it is called a Lamp and a Light the Gospel doth continue it to be an eternall Doctrine teaching men what to do and how to live 2. Of Obligation it doth not onely command things honest and to be done but it doth tie men to yeeld obedience to it self for the Law-givers sake hence it is called Lex a Ligando for if you destroy the Obligation of the Law you make void the Law Now the Gospel will have it to be a ruling commanding and binding Law unto Christians it doth set up the authority of the Law Morall making it to be a Law indeed Fourthly in its Preparatory part and Office you must know that the Morall Law is a John the Baptist to make way for Christ a manuduction to Christ and Faith Paul saith Wherefore the Law was our School-master to bring us to Christ that we might be justified by Faith Gal. 3. 24. I do not say that the Law formally doth beget Faith in Christ it doth it onely by way of Preparation and manuduction and that partly as it doth convince men of sin laying open to them that exceeding wickednesse which lieth upon the soul By the Law cometh the knowledge of sin Rom. 3. 20. And I had not known that lust had been sin unlesse the Law had said Thou shalt not covet Rom. 7. 7. Hence is it compared to a glasse whose propertie is to represent those objects that present themselves before it in all their colours thus the holy Law doth yeeld up unto men by way of reflection the true and certain face and nature of their sinfulnesse it layes sin out and open in its true proportion and countenance the light doth not more demonstrate visible objects then the Law which is the candle of the Lord doth make known sins and that by the help of spirit and the use of conscience partly as it doth deject and humble men for sin the Law doth so open the debt and death of sin to the soul that it sees it self inclosed with the curse that belongs to sin and that Divine wrath is ready to pour it self o● him and how to avoid the same he knows not he is as a man shut up in a close room having his mortall enemy standing at the door with a drawn sword in his hand entring upon him thus the Law falls upon the conscience of a sinner whipping and tormenting him loading and burdening him laying him as it were upon the mouth of hell passing the doom of damnation upon him from which it can of it self no way deliver it self it leaves him a sinner without a Saviour without all hope of salvation Onely it is brought to this wishing O that there were any possiibility of mercy that I might be saved from this condition of insufferable misery Again we may consider the The Law is not made void 1. To unbelievers subjects in respect of whom the Law is not made void and they are of two sorts 1. Unbeleevers who are yet in the state of nature and to such the Law is enlightning a wakening judging and terrifying through the application of the curse and wrath The 1 Tim 1. 9 Law is made for the lawlesse and disobedient for the ungodly and for sinners c. It is their whip and rod to scourge them 2. Beleevers who are under Grace and Love and to such 2. To believers it is a glasse discovering their many hidden corruptions by which they may daily try and examine themselves it is their bridle to cohibite and restrain them from sinning it is their hedge and mound to keep them in order and due compasse in a word it is their rule by which they are to guide and moderate the inward and the outward conversation of soul and life And thus far it is not made void by the Doctrine of the Gospel Nomist Will you be pleased to demonstrate this a little farther unto me and my friend Evangelist I shall proove unto you that the Doctrine of Faith doth not make void the doctrine and duty of the Morall Law by these ten instances Reas 1 1. The Law Morall was given to Adam in the state of innocencie I say that Adam in the state of integrity was not without a Law nay nor without this Law for the substance of it though he was a righ●eous man and in his height of dignity yet he was commanded by the will of God and his work was to be ruled by the precept of God in all things as you may read Gen. 3 16. The Law Morall and the Law given to Adam was the same Law for the matter of duty as I look upon the Law given to Adam for a covenant of life and salvation God intending to give and tying him to expect life upon and for his obedience and withall do consider that God in justice might have h●ld his posterity to the same condition and covenant of works here I conceive that the Law given to Adam and the Law received by Moses are not one and the same for I think that God never intended that the Law given by Moses should become a

mean there should be a destruction and an abolishment of the Morall Law in its use or the writings of the Prophets in their Doctrines but he did teach and instruct men in the use of the Ceremoniall Law and all that Propheticall Doctrine which did referre it self unto his Person who was to come a Saviour for sinners which received a full accomplishment in himself who was the Tr●eth and by how much the more the Gospel did set him out to be come in the Flesh by so much the more would all forerunning Prophecies Types and Figures of Jesus Christ vanish and die Hence saith learned Rivet Hoc intelligendum esse de lege Prophetante per Figuras In Exod. 20. non de lege instituente mores hominum And long before him Tertullian Cessavit per ad impletionem non per destructionem ●ib 4. co●t Marc. Vide Ambrosium Hom. 38. in Luc. Chrysost Hieronimum c. Tell me now Is this place rightly alleadged for your purpose If it be not then see how you are misled As for your other Scriptures I shall desire you to know the main scope of the Apostle in that place is to shew that God Gal. 3. 39. expounded neither endued the Law of Moses with a justifying or an abrogating power as it could not give life by it self to man so it could not hinder life by the Covenant or Promise of Grace Upon the hearing of this some were ready to say What then Is the Law a vain thing Wherefore then serveth the Law To this the Apostle makes answer That the Law was added because of transgressions untill the seed should come c. i. e. The whole Mosaicall Law was very serviceable to open and discover sin in such a way that it made them flee to Christ for Sanctuarie and to learn to cast all their Faith and expectation for righteousnesse on him This is all that the Apostle aimes at I say he treats onely of the use of the Law in bringing men to Christ that they may be justified by him he speaks De justificandis non de justificatis And of the molesting not of the ruling office of the Law of Moses as Luther Vide Luth. in Com●nt well observes he doth not destroy the use of it as a rule after a man beleeves in Christ but notes the convincing and terrifying power of it before a man comes to Christ Here is no ground for cashiering of the Law as if it were to be excluded the Churches in succeeding times but rather an establishing of it to be an excellent and usefull Doctrine to be taught to the sons of men in bringing them to Christ As for that in the five and twentieth Verse After that Faith is come we are no longer under a School-master The meaning is the same with the former That we are no longer under the Verse 25. 〈◊〉 Ceremoniall Law as it did point and figure out Christ unto man he himself being come who was the substance Neither are we under the rigour and sharpnesse of the Morall ●aw it can and doth no longer rigorously exact at our hands perfect obedience upon pain of damnation The Apostle doth no way speak of the Morall Law as it is a rule of life for obedience to Gods will so that the Scripture is no way properly alleadged to your purpose If that we should teach man dependance on t●e Law for Justification you had said somewhat What else have you to say Antinomist Object 2 Against your propounding or obtruding the Morall Law for a rule of life I shall urge you with these Scriptures Rom. 6. 14. You are not under the Law but under Grac● Gal. 3. 10. As many as are of the works of the Law are under the curse And 1 Tim. 1. 9. The Law is not made for a righteous man Out of these Scriptures I thus argue If the Law belong not to the righteous who are under Grace and if it be a bringing men under the curse to urge them to obey the Law then it 's plain that beleevers have nothing to do with the Law as its an obliging rule But so is this Ergo. Evangelist Sol. 2 You with the Donatists alleadge Scripture more for Hab●nt Scriptur●● ad speciem non ad salatem Aug. Rom. 6 14. opened shew then Trueth as will easily appear when I have opened these places for that place in the Romanes it is clear That the Apostle doth intend nothing lesse then the absolute discharging of Christians from observance of or obedience to the Morall Law For 1. He speaketh of mans being under the Law in the Minatory and Damnatory sentence thereof The meaning of the place is this God having set them into favour and they having obtained their pardon in justification were acquitted from the curse and damnation of the Law that could not now any longer hold them under to death as a malefactour having obtained his Princes pardon is freed from the sentence of condemnation under which he did lay with much fear and grief that death which must have befallen him by the Law was prevented by the coming in of his pardon thus God had set them under his grace and bestowed his favour on them and by this means they were not under the death of the Law Now unlesse you will confesse that the giving and granting of a Pardon doth naturally and directly take off all dutie to a mans Soveraign and give him a dispensation to practise Rebellion more freely it cannot be granted that discharges from the damnation of sin by grace can take off all loyaltie and dutie unto God in his requirements 2. It is most evident by the following words that the Apostle intends no dismission from obedience to the Law for he saith What shall we sin because we are Vers 15. not under the Law but under Grace God forbid Certainly if by an estate of Grace men were totally discharged from walking according to the Doctrine and command of the Law the Apostle needed not to have spoken of sinning it being impossible that such should sin who are not tied to keep in compasse of any Law Sin being as we all know the transgression of the Law 1 John 3. 4. To that place in the Galatians the scope will be a sufficient answer Pauls drift is to take off men from depending on the works of the Law for their justification this was the infection Gal 3 10. opened by the false teachers which were crept into the Church at Galatia they had leavened the people with an opinion of merit who began to be full of pride and would be little beholding to God for heaven they would not beg but buy a place in heaven and did seek by their own works to become their own Saviours This practice and doctrine the Apostle sheweth was the ready way to bring down a curse upon them and this curse he brings in as an argument to take them off from cleaving to the Law