Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	affection_n	love_n	love_v	1,882	5	6.6827	4	true

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

doth shew it self every way opposite to all even the appearances of wickednesse this teacheth men to deny ungodlinesse and worldly lusts and calls upon T it 2. 11. 2 Cor. 7 1. them to cleanse themselves from all filthinesse of flesh and spirit Sixthly As it doth make known a remaining vertue in all the curses and menaces of the Law under the Gospel the believing soul doth flee from the dreadfull sentence of the Law to Jesus Christ even as the man slayer did to the Cities of Refuge seeking to repeal all the actions of the Law against it self surely if the Gospel did not make it to be of force it would not be thus with believers Seventhly As it doth look at the satisfaction of the Law ere it alloweth the justification of a sinner The Gospel will have men justified per modum justitiae in a way of satisfaction unto justice which cannor be done untill that right be done to the Law the right of the Law must be fulfilled in us as satisfaction was made unto it in our names by our Surety and Rom 8. 4. Saviour till when no man is by the Gospel admitted to love and life Eighthly As it dot give license and liberty to poor sinners to come in and plead the satisfaction of Christ to the Law for their discharge from that guilt contracted in and through their breaking of the Law When the Law hath found men to be sinners by its sentence condemned them for the same and left them under many miserable wounds and horrours the Gospel will now admit and give way to them to come in to God and deal with him for grace and mercy in and for the active and passive obedience of Jesus Christ which is his righteousnesse Ninthly As it doth presse to humility and self-denyall An humble self-denying heart is never above duty all the while the heart is proud and selfish its disobedient and unfft for duty where self raigneth there carnall reasonings vave mastery and base ends do over-bear the heart carrying it from duty Now the Gospel calls upon men to deny themselves and to be lowly minded and humble hearted it would have men to loose their wills in Gods as the wife doth lose her name in her husbands Tenthly As it doth spring up love to God and man Love is not the rule but spring of sound obedience to Gods Law no affection disputes lesse and doth more then love Christ puts all obedience on love and Paul puts all love upon Faith if men love they cannot but obey if they believe they cannot but love as love is a part of duty so it is a provoker to duty The love of Christ doth mightily constrain 2 Cor 5. 14 Eleventhly As it doâ—h excite men to look up to their helps for performance of obedience The Gospel sheweth to men their work and the way how to accomplish their work it sets before them all encouragements to be doing and where all their springs of ability for doing lie especially it sets Christ before men not onely as an example of obedience to his Fathers Will whom they are to follow but as the spring of all-obeying vertue it teacheth that all power to do and obey is treasured up in Jesus Christ and from him it floweth even as the service of the naturall members ariseth from the influence which passeth from the head in one place it saith Without me you can do nothing and in another place I am Ioh. 15 4. able to do all things through Christ that strengthneth me Phil. 4. 13. It woes and wins men to come to Jesus Christ seeking obeying vertue from him Lastly As it keeps men upon a oourse of obedience We reade of the obedience of Faith and the work of Faith the Gospel cannot endure idlenesse it s for working in one place it saith Work out your salvation with fear and trembling In Phil. 2. 12. 2 Pet. 1. 10. Iâ—â— 2 another place Give all diligence to make your calling and election sure In a third place Shâ—w me thy saith by thy works Thus it is in the Gospel works do not justifie persons in Gods â—ight yet they justifie faith to a mans own conscience and all the world We are not to be ignorant that as Faith hath an immediate and primary act called Application which is the taking hold of speciall and saving objects so it hath a mediate derived or resulting act called Suâ—jection which is the delivery up of the person to be ruled and governed by the Lord in all things the grace of Faith in life will make men and women to apply themselves to keep Gods Commandments with chearfulnesse as the Gospel doth shew that God is gracious so it teacheth that man must be dutifull he that said I am God all-suffiâ—ient said also Walk before me that covenant which makes God to be a loving Father doth stile Christians obedient children Nomist If it might not be troublesome unto you I would gladly hear the uses you made of these Doctrines Evangelist It is meat and drink to me to do my Masters will and your Spirituali profit is my souls pleasure I gladly yeeld to your motion and do acquaint you that this Scripture thus opened Vse 1 In the first place doth wipe off that divelish slander and unjust imputation of the Romanists against the Protestant Divines Bellarmine in his fourth Book De justificationâ— and fifth Bellar. de justifi â— 4. c. 5. Chapter useth these words â—gitur adversarii ut supra diximus in co ponunt Christianam libertatem ut nulli legi subjecti sint in conscientia coram deo Christum habeant pro redemptore non pro legis-latore Moses autem cum suo Decalogo nihil ad eos pertineat i The Adversaries to us do place Christian Libertie in this that they are altogether freed from the obedience and subjection of the Law so that Moses and his Commandments do no way belong to them We reject this charge as false and unjust and do from our hearts abhor any such opinions we onely teach a freedom from the Law as men would make it a covenant of Works and seek justification thereby we constantly and earnestly maintain That the Morall Law is a binding rule for dutie and ties all sorts of persons to the observation of it self and such who teach otherwise we do oppose as Antinomians We do not abolish the Law but rather as the Apostle saith We establish it to be an immutable and perpetuall Doctrine and rule of life and holy walking binding not by a naturall but a Divine obligation I shall conclude this with the saying of a learned Divine Vnanimi consensu docemus omnes Christianos Andrâ—as Rivet in ã€ˆâ—Šã€‰ Decâ—lâ—gi p. 17 fid lâ—s lâ—gis moralis regulae directioni imperio obligationi subjectos esse omnium mandatorum divinorum quibus â—liquod officium nobis imponitur quae libertas non destruit legis obligatiâ—nâ—m obediâ—ntiam sed

for Justification and the words are as if he should have said When a man shall put himself under the Law for Justification shall promise to himself an estate of eternall life for his obedience sake place his righteousnesse in graces received or duties performed this man puts himself under the curse Now tell me How doth this Scripture overthrow the binding power of the Law to duty May not a man believe in Christ and obey too Obedience hath the blessing not the curse annexed to it As for that place in Timothy I think it maketh nothing at all for you for the Apostle speaks of the right managing of the Law saying That the Law is good if a man use it lawfully 1 Tim. 1 9. opened Vers â— Now how is the Law used lawfully Is it not when it is rightly applyed to the punishing of offenders God nor man ever intended that any Law should be made to punish good men or that such should suffer under the colour of Law this were a great abuse of the Law and in it no small injury is done to an honest man that the Law which should be his protection should become his punishment nay he leads them on to such persons for whom the Law was ordained by way of punishment namely The lawlesse and disobedient for the ungodly and for sinners for unholy and profane c. This being the proper sense of the place How doth it take away the Law as a rule of obedience unto Christians Nay out of this Scripture I do inferre a Christians obedience to the â—aw he is one that walks so regularly unto it that it cannot be justly used against him as a rod to punish him Besides this I answer That the Morall Law is not yet put or given against a righteous man as a Bill of Inditement to accuse him as a Judge to condemn him to punishment or as a rod or whip to compell and force him to obedience he is carried with such an ingenious spirit to obey the Law of God that saepe legem praevenit transcendit as Chrysostome saith i he doth prevent the Law and is potius in illa quam sub illa rather in the Law or a Law to himself then under the Law as Augustine saith I hope Sir you see your mistake and are convinced that the Scriptures will not own your opinion Have you any thing else to say for your self Antinomian Object 3 Yea Sir I must tell you That our Preachers who have brought my self and others into this way teach and tell us Rom. 7 6. Vers 8. 14 That we are led by the Spirit and must serve God in newnesse of spirit and not in the oldnesse of the lâ—tter That we are to perform all acts of obedience dictamine charitatis i. e. by the instructing power and force of love and not by any Command of the Word much lesse of the Morall Law they resemble Christians unto trees which grow not by arguments and commands Evangelist Sol. 3 Unto what you tell me I shall give you these answers 1. That though the Spirit of grace be the supreme guide yet the Scriptures whereof the Morall Law is a part are a subordinate guide or rule for Christians obedience Our Divines Perkins in Gal. 23. call the one the inward and the other the out ward rule and this I finde That the Spirit and the Word are in such conjunction in this work that he doth guide and leade men into acts of obedience in and by the Law which he himself writes in their hearts God saith This is my Covenant with them My Isa 59 21. Spirit that is upon thee and my Words which I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and forever Besides David saith Thy Word Psal 11â— 105. is a lamp unto my feet and a light unto my paths 2. That the serving God in newnesse of spirit and not in the oldnesse of the letter doth onely mean That Christians should yeeld spirituall and soul-obedience to Gods commands and not content themselves with an externall formall and ceremoniall serving of him according to that of Christ The hour cometh Jo. 4. 23. and now is when the true Worshippers shall worship the Father in Spirit and in trueth for the Father seeketh such to worship him 3. For that force and power of love which you make the rule and motive to obedience and dutie give me leave to ask you Whether that love you speak of be not a dutie laid down and required in the word of command Do you love God and Christ without or upon a command I conceive you will say you do it by vertue of a command Again I must tell you that as love springs from the command which enjoyns man to love so it doth manifest its life and soundnesse by looking to the command by way of dutifull Jo. 14 15. observance according to that of Christ If ye love me keep my Commandments And that of the beloved Disciple 1 Jo. 5. 3. This is the Love of God that we keep his Commandments and his Commandments are not grievous 4. For that comparison of theirs I will not say it is sencelesse I am sure it is strained or misapplied what though the principle of bearing good fruit lay in that sap which is inclosed in the root doth not the tree need outward influence and helps from the Sun the Ayr the Soyl c. This cannot be denyed the case is the same here Christ is the root and inward principle without whom a true Believer can do nothing yet you must know that the means of his own appointing are needfull and necessary he hath ordained Ministers and left the Word for the gathering edifying and growth of the body besides to make Christ an inward principle of obedience is to set up a Law and Commandment unto men unlesse you will say there is an obedience without a Law Antinomist Ere I passe from you I will open my heart unto you when we cannot draw men to our opinion against the Law we do use our wits in devising strange expressions which can hardly be understood or we have our distinctious and evasions that when men shall tell us that we are Antinomians we may stoutly deny the same v. g. We tell them that the Morall Law is Evangelized in the hearts of believers by the Spirit of our Lord Jesus nay we take the boldnesse to say That we onely deny the use of the Law as it was in the hand of Moses not as it is in the hand of Christ our Mediatour Evangelist It hath been the manner of Heretikes to draw a cloud over their Tenets by using odde and unusuall expressions and fearing a discovery to speak doubtfully that to they may have a back door to get out at whereas truth seeks no corners and doth

sinfulnesse I am of his opinion who would Chrysostoâ—â— 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 chiâ—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 oâ— 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 righâ—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 hâ—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

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