Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	believe_v	faith_n	know_v	6,721	5	4.2859	3	false

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

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 Alphagâ— neer Cripple-gate London It is time for thee Lord to work for they have made void thy Law Psal 119. 126. LONDON Printed for Samuel Gellibrand and are to be sold at his Shop in Pauls Churchyard at the signe of the Brazen Serpent 1643. To the Reader Loving the Law of our God and the Gospel of Jesus Christ Faith and Obedience Beloved WHen I looked upon the old odious Heresie of the Antinomians condemned by the Art 7. Doctrine of our Church taking the advantage of the times Distractions newly to revive it self and to appear with its wonted face that cannot blush I thought at first following Saint Augustine to have said Non Cont. Petil. lib. 2. in venio quomodo te refellerem nisi ut aut jocantem irriderem aut insanientem dolerem And so to have passed them over in silence But finding the Fomenters to prevail and the Gangrene to spread especially among the weaker more ignorant and rude sort and that whilst some did seem to teach they did but infect using this cunning to utter some Truths to make way for their damnable Doctrines v. g. by crying up Free Grace Christs Righteousnesse and Gospel Libertie Doctrines of singular consequence and great use if rightly and purely opened and such as no man would suspect should be held out as Baits and Snares to intangle or draw men aside from the power of Faith to cast down Obedience and keep Christians from their dutie to God which stands in a care of keeping up their communion with him observing of his Minde and Will laid down in his Law Repenting and Mourning for Sin together with a speciall watchfulnesse against all sinfull courses I could do no lesse then shew my self in the Field against them not in respect of their * Magis misericordiÃ digni quam invidiÃ Persons but their Positions and Practises desirous to imitate those two worthy Lights Hierome and Augustine the one saying That Feci ut hostes Ecclesiae mei quoque bostes fierent Hier. Incomparabiliter pulcâ—rior est veritas Christianorum quam Helena Graecorum Aug. Ep. 9. he made the enemies of the Church and Truth his enemies And the other That he made the Truths of God more precious to him then Helene of the Grecians I am already resolved to bear with patience by the strength of Christ the hatred and the railings of the Fathers and Fautors of this Heresie not passing much their judgement Well I know with Hierome The Trueth may be blamed but not shamed Veritas laborare potest vinci non potest And that all their approbrious words the fruits of their Licentious Doctrine are like to the cry of an enemy afar off and as Hail-stones which do fall down about our ears without any harm I wish them soundnesse of head heart speech and Life As for you who know and feel the power of Holy Truthes and do desire to walk in Jesus Christ according to the Rule of Faith and Love laid down in the Law and Gospel Come and see Try all things 1 Thes 5. 21. Beleeve not every Spirit but try the Spirits whether they are of God because many false prophets are gone out into the world 1 John 4. 1. Be not of the fools minde to beleeve every thing Be not of the sick mans minde to be given to changes Neither be of their mindes who love to be picking and scraping in the dirt when heaps of corn are before them So root and ground your selves in the Trueth that you be not carried away like children with every winde of Doctrine and endeavour so to behave your selves That in Agesilaus changes you be not changed I hope that this ensuing Dialogue shall have as good successe as the Sermons themselves The Antinomians about the Citie were startled some of them were convinced confessing that they had been misâ—led other of them began to be ashamed of their own Doctrines affirming That they never taught against the Law it was onely their hearers mistake wherein they have made Sententias ejus prodidisse superasse est good that saying of Hierome It is a sufficient confutation of Heresie to lay it open I hope to hear that those few Ministers whose Parts and Lives are looked upon and into will be made wise and in stead of floods of words and shews of Truth which carry reality of poison to addresse themselves to soundnesse of Doctrine and to a form of wholsome words wherein they may expresse themselves and benefit those poor souls who yet are seduced and hardned by them if they shall continue in this Law-destroying and Dutie-casting-down course still infecting and infesting the people of God do you my brethren beware of them and withdraw your selves from them as enemies to the soveraigntie of God over Christians though they hatch and vent errours yet be not you intangled by them Let no man beguile you with entising words Col. 2. 4. For hereby we do know that we know him if we keep his Commandments 1 John 2. 3. This course of Obedience which is the grace of your Faith the credit of the Gospel the Will of God in Jesus Christ and the main drift of the ensuing Treatise keep up in Sincerity and Constancie hereby you shall rejoyce the soul of Your souls Servant John Sedgwick Perlegi Tractatum hunc cui Tirulus The Anatomie of the Antinomian quem quia singulari usui futurum Ecclesiis judico praelo mandandum censeo Julii 27. 1643. Ja. Cranford This Book intituled The Anatomie of the Antinomian I judge very fit to be Printed and very necessary for these times Edm. Calamy Errata In Pag. 12. l. 7. for command r. declare In p. 23. l. 29. for dot r. doth In p. 24. l. 2. for unfft r. unsit In p. 24. l. 3. for vave r. have In p. 30. l. 7. for adminstration r. administration In p. 35. l. 13. for 12. r. 2. In p. 46. l. 2. for and r. which The ANATOMIE of the ANTINOMIAN The Nomist MY loving friend and old acquaintance you seem by your countenance to be somewhat vexed in minde The Antinomist I have been at your end of the Town hearing one of your Legall Preachers who hath Preached such Stuffe as hath made me almost mad I could have found in my heart to have pluckt him out of the Pulpit Nomist Who are those whom you do stile Legall Preachers Antinomist To speak my minde freely unto you Set aside some six or The Antinomians modest language seven rare Phoenixes sprung out of the ashes of one Mr. Trask Eaton Shaw and others of that stamp I hold all the Ministers in London yea and of the whole Kingdom to be but Legall Preachers for as yet the Light is not revealed to them and they

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

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

Selected quad for the lemma: spirit_n

Text snippets containing the quad