Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	jesus_n	law_n	spirit_n	7,842	5	6.0757	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65358	The saints guide, or, Christ the rule, and ruler of saints manifested by way of positions, consectaries, and queries : wherein is contayned the efficacy of acquired knowledge, the rule of Christians, the mission and maintenance of ministers, and the power of magistrates in spiritual things / by Iohn Webster ...	Webster, John, 1610-1682.	1654 (1654)	Wing W1213; ESTC R17627	36,008	50

light and rule 3. There is another Law which is internal spiritual and eternal The Law of the Spirit of Life as sayth the Text For the Law of the Spirit of life in Christ Iesus hath ●reed me from the Law of sin and death and this is also cal●ed the Law of Faith and the perfect Law of Liberty and under this are all Sa●nts and 〈◊〉 Believers of the second and third we shall 〈◊〉 somthing That the Mos●ical Law of the Decalogue commonly called the Moral Law was onely binding to the Iews not to the Gentiles unless as they became Proselytes and imbraced the Iewish Religion these Arguments confirm it A Law is always binding unto those to whom it is promulgated and made known not to others Now the Law of Moses was promulgated to the Jews or seed of Abraham according to the flesh not to the Amorites Canaanites Persians or other Nations who neither knew Moses nor believed in or worshipped the God of the Hebrews For he sayth You onely have I known of all the Nations of the earth there●ore I will punish you for all your iniquityes and therefore the Pro●het prays that God wou●d pour out his fury upon the 〈◊〉 then that knew him not and he suffered all Nations to walk in their own ways for he did not deal so with other Nations neither had the Heathen knowledg of his Law Therefore was the Law obligatory to the Iews to whom it was given not to the other Heathen Nations that neither knew the Law nor the Law-giver That Law by which 〈…〉 to be judged is obligatory and binding unto him but the Gentiles were to be judged by the internal Law in their own consciences not by the external and written Law of Moses Therefore it was that Law not the other that was obligatory and binding unto them This appears clearly in that of the Apostle For as many as have sinned without Law shall also perish without Law and as many as have sinned in the Law shall be judged by the Law For when the Gentiles which have not the Law do by 〈…〉 〈…〉 〈…〉 unto them which 〈◊〉 needs 〈…〉 was the ●aw Moral of Moses and therefore they were a Law unto themselves and were 〈◊〉 by the work of the ●aw written in their hearts 〈◊〉 practice of the Apostles in not declaring the whole 〈…〉 to the Gentiles that were conver●●d to the Faith but onely enjoyning a branch thereof 〈…〉 as the Text with●sseth For it seemed good t● the Holy Ghost and to us to lay upon you no greater burden than thes● nec●ssary things and there as a necessary thing he enjoy●● avoiding of Fornication which is a branch of the Mor●l Law now if the whole had been obligatory by Divine Right as is the Moral Law to all that are under it they could not not would have but enjoyned a part and have suspended or omitted the rest It is undenyably true that men are to be convinced by and from those Principles that they allow and not from those they allow not Therefore if the Gentiles had been under the Law of Moses or ought by divine Right to have been under ●t Paul and the other Apostles that preached 〈◊〉 t●em would have laboured to convince them from those 〈◊〉 and have urged against them the testimony of the La● and the Prophets as they did against the Iews or have pressed upon them the receiving and obeying of the Law o●Mos●s but in their practi●e there is found no such thing but ot●erwise for when Pa●l came to Athens among●● the Ethnick Philosophers he told them not of the Law of Mos●s but took an occa●ion from that inscription 〈…〉 unknown God to preach Iesus Christ unto them and to reveal unto them him whom they knew not This Law Mosa●cal or Moral was never given intentionally of God that any should be justified or made righteous by it but that sin and w●ath might ●e rev●aled all mouths stopt and all men made thereby guilty before God Which is clear 〈…〉 〈…〉 God long before the Law was given had dec●eed and de●la●ed to justifie man by faith and therefore the Law could 〈◊〉 disannul the decree and promise of God made before and 〈…〉 not justifie any 〈…〉 years could not 〈…〉 The Law in its tru and proper end justifies not but 〈◊〉 reveal wrath and discovers sin For we know that what 〈…〉 the Law saith it sayth to them who are under the Law that every mouth may be stopped and all the world may 〈◊〉 guilty before God Therefore by the deeds of the Law 〈◊〉 shall no flesh be justified in his sight for by the Law is the knowledg of sin and it is the Law that worketh wrath For the Law being spiritual doth condemn whatsoever is carnal and not of its own nature that thereby sin might become 〈◊〉 And it is this M●ses that ou● Saviour told the Iews did accuse them to the Father though they trusted●n him Though the Law Moral was and is a Ministry of condem●nation to those that were or are under it and so is glorious yet is there a Minist●y of condemnation of greater glory which is the Gospel by which men under a Gospel 〈◊〉 are convinced of higher things than the Law could convict them of Which appeareth thu● The Law only condemned men 〈◊〉 not doing whatsoever was written in it and did not condemn them for no● 〈◊〉 in Iesus Christ for the L●w is not 〈…〉 And therefore was there need of a greater and clearer light to make manifest that infidelity was sinfull and damnable and so we ●ee 〈◊〉 convinced not only by the Ministry of the Law as he 〈…〉 I was alive without the 〈…〉 〈…〉 the Commandement came sin revived and I died but also by the Spirit of Christ in the Ministry of the Gospel Saul Saul why persecute●t thou me And he said who ar● thou Lord● And he answered I am Iesus whom thou persecutest wherein it is mani●e●t he was convinced of his infidelity and enmity against Christ The Go●pel therefore being that tru and pure light that convinceth men that not beleiving in the Lord Iesus is sinfull and 〈◊〉 which no light preceding did or could effect 〈…〉 more glorious than all other lights that went 〈…〉 〈…〉 that light is come into 〈…〉 rather than light because ●heir 〈…〉 and therefore the Father judgeth no man but hath give● all judgment unto the Son and he com●in flaming fier to render 〈◊〉 to all those that know not God and obey not the Gos●el of Salvacion So that men are condemned under t●e Gospel for not beleiving as well as under the Law ●or not doing and ●erein appeareth the Ministry of the Gospel more gl●●ious then that of Moses That to a 〈◊〉 Beleiver the Spirit of Christ is his Ruler and Conductor and the Go●pel is interpreted by that

truly said to be sanctified for acquired learning by it self and of its own nature is nothing else but sin and therefore remains so still and cannot truly and properly be said to be sanctified no more then sin But if by being sanctified they mean that the providential wisdom of God doth order it or make use of it for the good of his People I opose it not so that it be understood that that good flows not from the nature of acquired knowledg it self but from the Wisdom and goodness of the Spirit of God who maketh all things work together for the benefit of those that love him who are the called according to his purpose And so no more can properly in this respect be predicated of it then of sin it self which in that case though not as an entity for Non entia ad modum entium concipiuntur is said also to work for the good of Gods Saints Again if it be objected That though Learning be not effectuall to the understanding of the mystery of the Gospel yet it is prevalent to the compleating of the literal and historical knowledg thereof To this I answer Though it may conduce to the gaining of literal and historical knowledge yet this is not ad idem because it profiteth nothing for Truth it self bears record It is the Spirit that quickneth the flesh profiteth nothing and men are made able Ministers of the New Testament not of the letter but of the spirit for the letter killeth but the spirit giveth life So that all literall and historicall knowledge gained by mans power is but like the principle from whence it Flowed fleshly earthly deadly and destructive Consectaries Then all those that the world cryes up for learned from this principle of Humane Learning are but with God called and accounted un-discipled un-taught as Peter witnesseth clearly where speaking of the Epistles of Paul he saith in them some things were hard to be understood which they that are untaught and unstable wrest as they do also the other Scriptures unto their own destruction Whereby it is manifest that by the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which though usually rendred in the English Translation heedlesly the unlearned yet properly signifies the undiscipled or untaught and therefore commonly in the Latine is turned indocti which points forth the same significantly for the word that signifies unlearned or unletter'd is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is Homines illiterati idiotae He intends those that were undiscipled and had not the Teaching of the Spirit and yet in the strength of naturall reason and carnall wisdom wrest the word to their own destruction So that all that knowledge which flows from the naturall mans acquisition which the world calls wisdom is foolishness with God and though the wisdom of God which stands only in the teaching of ● is Spirit be accounted foolishness with men yet this foolishness of God is wis●r then the wisdom of men Then all those expositions and interpretations of Scripture that have been are or shall be made by the force and power of human learning and mans innate notions of wit and reason● are no more then earthly sensual and divelish destroying all those that rely upon them or trust in them And all preaching or expounding from this principle is damnable both to speaker and hearer If the blind lead the blind they fall both into the ditch Then are not the most that pretend to preach seeing they do it but from this principle those that take away the key of knowledge and enter not themselves neither suffer those that would come in to enter and therefore a most heavy wo belongs unto them and will fall upon them Therefore when men teach and affirm that without human learning none can be able Ministers of the New Testament and condemn those that speak only out of the teaching of the Spirit and have little or no human learning at all and make use of little or none but lay it aside do they not plainly shut up the Kingdom of Heaven from men and neither enter themselves nor suffer others that would Then if the quintessence of all humane learning were as a Magisterial extract monopolized in one man yet were it no fit qualification for a Minister of the Gospel for flesh and blood revealeth not these divine things unto men but the Father which is in Heaven Queries Whether of two men the one having a great measure of acquired learning but not the infused and experimental the other the infused and experimental but no human learning are fitter to be chosen to the Ministry Whether any be fit or able to judg of the Spirit in another that have it not themselves or to give approbation or witness to others of that which they have not experienced in themselves and consequently whether a Nation or Commonwealth can justly set up persons to judge of the Spirit of God in others and to give them licenses to exercise those gifts of the Spirit that have not experienced the work of this Spirit in themselves or not Whether or not all that much magnified naturall Reason which we think dignifieth us above and distinguisheth us from brutes and all that human learning which we conceive exalts and rectifieth Reason be the fruit and effect of the forbidden tree and is a spurious and adventitious faculty which man wanted in his innocency and was instilled into him by Satan in the fall Whether all that knowledge that a naturall man hath by nature and from the first Adam and all that which by the same power he can attain be not the same hellish and serpentine wisdom by which the Divell ruleth his kingdom or not And whether all the horrible and strange tenets sprung up in all Ages with the jars and disputes about the things of God arise not from this smoak of the bottomless pit of Satans malice stirred up in the Region of mans carnall wisdom and human learning 2. Concerning the Law By this word Law I understand a Light discovering what should be done and what ought not to be done commanding the one and prohibiting the other and this according to the tenor of divine Truth I find to be threefold 1. Internal and impressed upon the souls of all men naturally and therefore commonly called the Law of Nature which the Apostle makes clear in these words which shew the work of the Law written in their hearts their consciences also bearing witness and their thoughts the mean while accusing or else excusing one another And under this law were and are all men even as they are men 2. Externall as that of the Decalogue commonly called Moral ingraven in the Tables of stone given unto Moses and obligatory unto all the seed of Abraham according to the ●lesh and all the Iews were under this Law and it was their