Selected quad for the lemma: evil_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
evil_n	good_a	know_v	knowledge_n	3,077	5	7.3450	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81177	A sermon preached before the worshipful mayor of Bridgewater, and several other members of that ancient corporation, in the county of Somerset At a lecture design'd for reformation of manners. By John Cumming M.A. minister of the gospel in Shepton-Mallet, in the same county.	Cumming, John, minister of the gospel in Shepton-Mallet.	1699 (1699)	Wing C7583; ESTC R230231	19,904	41

all Ministers to be God's Messengers Now the Character of this Messenger or Messengers and probably of that Church whose Angel or Angels he or they were is as followeth I know thy Works and thy Labour and thy Patience And how thou canst not bear them which are evil and so forth Tho' it is one Branch of this Character I design to insist upon yet because of the coherence I must briefly consider the Verse from the Beginning I know thy works c. Here you have 1st The Person speaking I He that holdeth the seven Stars in his right hand who walketh in the midst of the seven golden Candlesticks as in the preceding Verse This was Jesus Christ the 〈…〉 find by consulting the first Chapter throughout The Person is expressed in your Translation but in the original couched or implyed in the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2dly What is affirmed of him I know thy Works and thy Labour c. I know Now this Knowledge may have different Acceptations as it respects Works in general or such as are good or bad in particular I. As it respects Works in general it signifieth Christ's Omnisciency And so the meaning of the Phrase I know thy Works which we have in the Front of every one of the seven Epistles I say the meaning will be That Jesus Christ had a full Knowledge or Comprehension of all the Works of this Angel or Church whether good or evil and so of all the others Nothing was hid from him And this was a manifest Proof 1st Of his Divinity and consequently that his Knowledge was omniscience and his Testimony beyond all exception 2dly That the greatest Fear and Reverence were due to him as the Searcher of Hearts and Witness of all Actions But then II. As the Knowledge of Christ respects particular good Works it signifies not only Omniscience and a full Comprehension but an Approbation and Commendation and so the Word is to be taken in this Verse Christ not only knew but he approved and commended at large the Works of the Angel and Church of Ephesus Therefore it follows that they were good and praise-worthy for the Holy and Just one tho' 〈…〉 things approveth or commendeth nothing but what is approveable and commendable III. As the Knowledge of Christ respects particular evil works it signifieth Omniscience together with Aversation As he knows delights in approves and encourages good works so he knows hates and witnesseth against those works that are evil As all things are naked before him so of all Men in general and of the good and bad in particular he can say I know thy Works And as the Works are good or bad so he approveth or disliketh them so he commends or reproves I may say so he rewardeth or punisheth the Workers 3. What is approved and commended in this Angel and Church and indeed approveable and commendable in any other either Church Angel or Christian according to his respective capacity Good works in general and labour patience and a zeal and warmth for God and against Sinners as such in particular I know thy Works and thy Labour and thy Patience and how thou canst not bear them which are evil That by Works here we are to understand good Works appears by the following particular induction thy Labour thy Patience and how thou canst not bear them which are evil and so forth One commendable branch whereof was 1. Labour that is an active endeavour and diligence to propagate the Gospel 2. Another was Patience in suffering or in bearing the Cross for the Gospel Some think There is here a Hendiadys and that thy Labour and thy Patience signifieth only thy Patience in Labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this makes no difference both Senses level at the same Scope The 3d. part of the commendable Character what we are now to speak to followeth And how thou canst not bear them which are evil I know that is I approve how thou canst not bear them which are evil So the Context will warrant us to understand it I know how thou canst not Now it may be said of one that he cannot do not only that which exceedeth his natural Power but what he cannot do without Reluctancy Abhorrence or with any Delight or Pleasure So here Thou canst bear that is Thou canst not patiently bear Or it is a great grief and trouble to thee to bear It is against thy Mind and Heart or such a thing as thou canst with patience endure Them which are evil that is scandalous Sinners Persons erroneous in Judgment or lewd and wicked in Life and Coversation So the stream of Interpreters run Grot. Cluv. Med. Par. Now what is approved commended and is indeed approveable commenble in all Christian Churches Kingdoms Commonwealths and particular Christians in their several Spheres is a Zeal and Warmth for God and Religion and against Sin and Sinners as such I know how thou canst not bear them which are evil From the words thus considered and opened I shall lay down this position as a foundation to build upon Doct. It is not only a laudable Character but the indispensable Duty of all Christians especially of such as are intrusted with Government in a Christian Church Kingdom or Commonwealth to discover a Zeal for God and a Holy Indignation against Sinners as such I know how thou canst not bear them which are evil To illustrate and confirm this Position so self evident and agreeable to Scripture in all its parts and the Character and Practice of the greatest Saints and Reformers I shall take the following particulars under consideration or shew 1. What is implyed in that Zeal for God and Holy Indignation against Sinners as such set forth in the Text by not being able to bear them which are evil 2. That such a Zeal is not only commendable but the Duty of all Christians especially of Christian Rulers whether Civil or Ecclesiastical 3. What means are to be used in order to the Consciencious performance of this Duty or the discovery of a Zeal for God and a Holy Indignation against Sinners as such These particulars contain the Substance of the Doctrine and will if duly handled give you the Scope and drift of the Text. I shall therefore hasten to their Consideration and that in order to a practical Application of the whole Thou canst not bear 1. Then consider we what is implyed in that Zeal for God and Holy Indignation against Sinners as such set forth here by not being able to bear them which are evil or such as are erroneous in Judgment or prophane and wicked in their Lives Thou canst not c. This implys 1. A great concern for the Glory of God and the Advancement of his Kingdom in the World Or which is the same a valiant appearance for the Truth and the Honour and Glory of God The Glory of God is sullied and underminded and his Kingdom overthrown by the prophaneness and licentiousness of Sinners

testimony if no other private Methods are like to reclaim them Our Faithfulness to God and his Interest calls for no less at our Hands what Inconveniencies soever seem to attend the Performance of our Duty It argues too much either of a mean or carnal spirit to consult here with Flesh and Blood or to be swayed by Interest Custom or Example We are to do our duty and trust our God Whatsoever deserveth our Hatred and Displeasure therefore ought not to have our Connivance far less our Countenance and Encouragement A 3d. mean is Earnest Prayer to God and Humiliation for the sins of the Place and Land where we live They discover but little zeal for God's Glory and Kingdom or concern for the danger of impenitent Sinners that live securely and restrain prayer in a time of great Provocation What! a zeal for God and yet not lament and bewail his Dishonour Any zeal for or regard to an angry provoked God and yet not pray unto him Any Pity to or concern for endangered and self-destroying Sinners and yet not lift up a Petition for them How inconsistent are these things Methinks if neither the Honour of God of all others the most powerful Motive or Pity unto Sinners incite and awake us to Prayer and Humiliation in a time of great Provocation our own Danger should do it which we may see when we read that they only escape and are marked and sealed in the Day of God's Visitation that sigh and cry for all the Abominations that be done where they live Ezek. 9.4 It is possible that all our Zeal and Endeavours cannot put a stop to the strong current of Prophaneness But this calls us so much the more to Humiliation and Prayer And this we are called to and can do We can bewail that which we cannot amend We can humble and afflict our selves and wrestle with God by Prayer when there is no hope to prevail with Sinners And what can we do less than mourn over the Violation of God's holy Law and the Folly Madness and Danger of Sinners that hasten their own ruine and the Judgement of the Lard wherein they live Surely our Zeal if we have any will bring us to our Knees and if we cannot bear them which are evil yet as they are Men Charity calls us to lift up our Prayer to God for them If not for their Reformation supposing they are incorrigible yet for the averting of God's Wrath and Judgement under which the righteous also may groan and suffer with them Hitherto I have offered nothing but what I think binds all Christians in general that would manifest any zeal for God But since not only all Christians as such are bound to discover a zeal for God but Christian Rulers Civil and Ecclesiastical in a more especial Manner therefore I think I am called to touch also at the means to be used by them as such And I. As to civil Rulers or Magistrates Their Zeal for God Order and the Advancement of Reformation the great End of their Authority and Power should methinks make them Lovers of those that are good and a terrour to the evil Such in their several Places whether supreme or subordinate are God's Ministers and in a Christian Common-wealth intrusted with the Execution of the Laws of God and the Land The Law is equally a Protection and Rule to them in the way of their Duty They are God's Ordinance for good and to execute Wrath upon him that doth evil Rom. 13.1 2 3. If then they have any zeal for God any regard to Justice any sense of their own Duty or any Dislike of or Displeasure against those which are evil They must look to it that the Laws be not broken or condemned God's Laws are holy unalterable civil Constitutions grounded upon them are necessary and binding and of great Force because of their Correspondency and Agreement with the former Now what good Magistrate can suffer both to be trampled underfoot The highest Powers with the supreme Magistrate where there is any makes Laws in order to be inviolably observed and not broken at will or set at nought And subordinate Rulers are appointed for and generally intrusted with their Execution If the former be good Men themselves the Laws they make are so in like manner And if the latter are such as do their Duty then the Laws have all their Force And is not this the great End and Design of Magistracy Wicked Men fail not to shew and manifest their zeal If placed in Authority they carefully look to it that such as the Statutes of Omri were be kept that the Hands of Sinners be strengthned and so forth Woeful Experience attests this And should not Christian Rulers then and such as would be accounted good Men and a Blessing to their Country shew their zeal in seeing good Laws put in Execution and encouraging such as fear God It is their place to weild the Sword of Justice to strengthen the Hands of the righteous to discourage Sin by Authority and to bring obstinate Offenders and Transgressors to Punishment If they fail herein they defeat the End of Government they enervate the Laws strengthen the Hands of Sinners What shall I say It is by their Faithfulness and Zeal that they become publick Blessings that they gain respect with God and good Men that they credit and strengthen the Laws wherewith they are intrusted and in fine are in any probability to promote the Reformation of Sinners or hinder the spreading of Impiety and Prophaneness On the contrary their Indifferency or Partiality makes them a publick Nuisance Judgement and Curse How then doth it concern them to discover a zeal for God and by their own Example and the due Exercise of their Authority to give force unto the Laws the Execution of which they are intrusted with Thus they appear at once to be good Men and good Rulers and may by God's Blessing do much to destroy the Miseries and stop the current of Prophaneness II. As to Ecclesiastical Rulers or Ministers such are to discover their Zeal and answer the End of their Office by the right use of the Sword of the Spirit which is the word of God Their great Work is to use this Sword so as to reach the Consciences of Sinners Of all Men they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haters discouragers of them which are evil Not that any outward coercive power belongs to them or that any pretended zeal can warrant them to move out of their own spiritual sphere No their Weapons should not be Carnal but Spiritual And their Zeal for God and Charity to Souls sufficiently discovers it self in the consciencious discharge of their Ministerial Office This the Apostle Paul summs up in a few words 2 Tim. 4.2 Preach the Word be instant in season out of season reprove rebuke exhort with all long suffering and doctrine And this one rule observed with a holy life and the exercise of that