Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	gentile_n	heart_n	write_v	7,180	5	5.8793	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04961	Spirituall almes a treatise wherein is set forth the necessity, the enforcements, and directions of the duty of exhortation.	A. L., fl. 1625.	1625 (1625)	STC 15103; ESTC S105957	127,652	518

these least commandements and ●hall teach men so he shall bee called the least in the Kingdome of heauen Aqu. Mr. Archippus as it is your duty k Tit. 1. 9. by sound doctrine not onely to exhort but also to conuince the gaine-sayers so we pray you bee not weary of this good worke in the full conuiction of the remnants they haue yet to say No doubt say they but yee are the people and wisedome shall dye with you wee also haue reading and learning as well as others yet cannot wee possibly comprehend what perfect direction the law containes for all humane affaires What must husband-men learne out of the Scripture how to plough a furrow well or huswiues how to grinde their meale and kneade their dough well Finally to what perplexed horrors and despaire will this driue all sorts of men to tye them in all their endeauours to such a direction the perfection whereof they cannot reach vnto Arch. As I looke to reape so I must not be weary of my worke though it make mee cry out by the way who is sufficient for these things Now concerning Deut 28. 66. 67. their last obiection first I answere that horrors and despaire are the proper concomitants of the l Esa 51. 20. wicked because they m Ioh. 12. 35 walk in darkenesse and know not whether they goe which must needes be ghastly and dreadfull Howsoeuer many of them being as the Apostle saith n 1 Thes 5 7 a-sleepe and drunken in the night are o Pro. 23. 34. as he that lyeth downe in the midst of the sea or vpon the top of a Mast hauing no more sence of their horrors till with Foelix and Iudas their consciences be awakened then drunken men of their dangers or men a-sleepe of broken bones But p Gal. 6. 16 as many as walke according to the rule of the word peace bee on them saith the Apostle and he that makes Gods q Psal 119. 24. testimonies his Councellors shall finde them his delight and the r Verse 11 1. reioycing of his heart For the ſ Pro. 3. 17. waies of wisedome are the waies of pleasantnesse and all her pathes are peace Secondly I answere that the t Esa 28. 24. 26. c. discretion and faculties of ploughing as of grinding and all other lawfull Trades Mysteries Arts and Sciences are naturall endowments which God bestoweth on the reasonable soule of man as he doth the sensible faculties ● Psal 94. 9. Pro. 1● 12. Iam. 2. 19. of hearing seeing tasting c. on the body And as it is not the Scripture but the sence of seeing and tasting that teacheth men to iudge of colours which is white and which blacke and of sauours which is sauory and which tainted so it is the discretion and faculties of all manuary Trades and Arts and Sciences that teach men how to plough grinde write or speake well well I mean not according to w that good that acceptable and perfect will of God which it may-be they intend not nor vnderstand but well according to the rules and methode of each seuerall Trade Art or Science and so men may be said to doe well as S. Iames saith and be no better all while then children of the diuell Yet the Scriptures being not ordained to such ends are x 2 Tim. 3. 16 perfect vnto all such supernaturall ends for which they are ordained I grant therefore that the word doth not exclude the helpe and vse of naturall reason in the former instances yea I adde that in matters morall politique and domesticall there is such a worke of the law written in mens hearts that y Rom. 2. 14 Gentiles which had not the law haue done by nature that is by naturall light of reason the things contained in the law that is many things materially good which the law requires yea that in some of them and Trades Arts and Sciences many naturall men haue out-stript and excelled many children of light as z Gen. 4. 20. 21 22. cursed Caines posterity were the first great Trades-masters Arts-masters of the world What then may we hence conclude that naturall reason being now corrupt can without the word giue sufficient direction to doe any thing well and acceptable vnto God ●ccording to his perfect will Then was the Apostle farre wide in point of discretion to teach that a T it 1. 15 to the vncleane all things are vncleane and b Rom. 8. 8. they that are in the flesh cannot please God Indeed naturall reason as it is corrupt is of it selfe sufficient to c Rom. 1. 20 make men without excuse and to d Rom. ● 6. leade them to death but that it should afford sufficient direction to doe any thing well and acceptably vnto God in ploughing grinding or any other voluntary action indifferent or morall is vtterly impossible because as e Rom. 8. 7. the carnall minde is enmity against God so f Heb. 11. 6. without faith it is impossible to please God and faith teacheth vs g 1 Pet. 4 2. to liue not to the lusts of men but to the will of God And therefore as Salomon saith that h Pro. 21. 4. the ploughing of the wicked is sinne so Christ saith i Mat. 24. 41. 〈…〉 o women shall be grinding at the Mill one shall be taken and the other shal be left Thirdly concerning that argument of theirs that they with all their reading and learning cannot conceiue what perfect direction the Law containeth for all humane affaires and therefore it doth not I answere what meane they Would they bee set to schoole with that Rusticall of whom the Roman Orator writes that hee could not possibly see how the Moone did containe greater quantity then his wiues Cheese-fat Must it therefore be so concluded Tell me O thou vaine man was Dauid a man of no reach nor learning hee that was wiser k Psal 119. 98. 99. 100. then his enemies and had more vnderstanding then the ancient and all his teachers To what end then saith hee I pray that the l Verse 129. testimonies of the Lord are wonderfull and that m Verse 96. he hath seene an end of all perfection but Gods commandement is exceeding broad if there were no more therin contained then our crazed vnderstanding can comprehend why prayeth hee n Verse 18. open thou mine eyes that I may see wondrous things out of thy law why complaineth hee o Psal 40. 12 of innumerable euils compassing him and his sinnes moe then the haires of his head why cryeth he out p Psal 19. 12 who can vnderstand his errors cleanse thou me from secret faults But that he espied in the law of God an height aboue his ken a depth beyond his reach a great inquest greater then his heart able to finde out more sins then his q 1 Cor. 4. 4. owne conscience could be priuy vnto and to r

mens gifts or their great and glorious effects but in Gods account q Luk. 16. 10 hee that is faithfull in that which is least is faithfull in much and r 2 Cor. 8. 12 if there be first a willing minde it is accepted according to that which a man hath and not according to that he hath not The Lord in his sacrifices accepted as well ſ Leu. 1. 2 14 5. 7. doues and pigeons from poore men as goats or bullocks from the rich likewise in the offerings for the tabernacle as well t Exo. 25. 3 4. brasse as gold and siluer and goats haire as wel as purple and scarlet Yea search the Scriptures and to your comfort you shall finde the u Luk. 21. 2. 3. poore widowes two mites mor● in Christs acceptation then all the abundance of the rich and the w 2 Reg. 5. 10 c. words of Naamans seruants greater in operation then the words of that great Prophet Elisha And as Salomon speakes of x Eccl. 9. 14. 15. one poore man by his wisedome deliuering a citty beseiged by a great King so wee y 2 Sam. 20. 16 c. reade of one wise woman by her gratious words to preuaile against desperate Ioab for preseruation of another citty Arist Your mention of women mindes vs of one obiection more wherby some with great indignation would stop all womens mouthes from teaching admonishing Saith not S. Paul say they z 1 Tim. 2. 11 12. Let the woman learne in silence with all subiection And againe I suffer not a woman to teach or to vsurpe authority ouer the man but to learne in silence Arch. Such men are as good disciples of S. Paul as a Ioh. 9. 28 29. the Pharises were of Moses whom they alleaged and magnified not for any faith or credit they gaue him but to couer their malice in vilifying the Lord Iesus For if S. Pauls meaning should be as they vrge that no women might teach in priuate he should be contrary to himselfe and the Scriptures But plainly else where doth he expound himselfe Saying b 1 Cor. 14. 34. let your women keep silence in the churches And as for womens teaching in priuate were they not willfully blinde on that side they might see the same c Tit. 2. 1. 4. Apostle charging Titus to teach it as found doctrine that the aged women should teach the younger women c. Is it not also registred to the commendation of Salomons d Pro. 31. 1 c mother how what she taught him Yea and to womens praise the Scriptures witnesse that they haue taught what inferiors or equals onely nay as neede required they haue giuen a word of exhortation to their superiors and that not onely in the family as e 2 Reg. 4. 9 c. the Shunamite did to her husband but also in the Church and common-wealth as f Act. 18. 26. Priscilla did to Apollos a preacher and g 1 Sam. 25. 24 c. Abigail to Dauid the Lords annointed For sometimes h Gen. 21. 9 c. Sarah the weaker vessel may hold staunch when Abraham may faile and then what must Abraham doe In this case Abraham himselfe though Sarahs Lord is i Vers 12. commanded by God to hearken to Sarahs voice in all that she tolde him wherefore although the world set this as a brand of iust reproach vpon k 1 Tim. 5. 11 12 13. wanton idle and light huswifes that they are tatlers and busy-bodies yet when God sets forth the l Pro. 31. 10 price of a vertuous woman one of her excellencies whereby she is valued far aboue Rubies is this that m Vers 26. she openeth her mouth with wisedome c. and who is he then that should dare to shut it Arist You haue so fully satisfied vs in your first rule of direction that laying aside all blinde excuses and friuolous pretences we shall henceforth gird vp the loynes of our mindes and be more ready to this good worke of edifying whereunto the Lord stirre vp all whom hee hath sanctified and made meete for this his seruice be they male or female Helpe vs onward therefore wee pray with your further directions Arch. The second rule of direction is to take heed to that of the Apostle n 1 Pet. 4. 17 if any man speake let him speake as the oracles of God For it is o Act 20. 32. the word of Gods grace that is able as a fit toole or instrument to build vp new men as S. Paul saith being compared sometime to a p Ier. 23. 29. hammer sometimes to an q Mat. 3. 10. axe sometimes to a r Esa 28. 10. line and some times to a ſ Gal. 6. 16. rule This is that wee are called to looke vnto t Esa 8. 20. to the law and to the testimony which must be carefully heeded as v Verse 16. bound vp and sealed among the Lords Disciples though cast aside of all others and if men speake not according to this word it is because there is no light in them Wherefore it is not humane Philosophy morality or politie though accommodated with History and adorned with Poetry not the edicts and statutes of Kings and Parliaments ●o nor the decretals and Canons of Popes and Councels that are fit and complete instruments for the edifying of soules either for conuerting or peruerting them For this is a speciall prerogatiue that God hath reserued to his Law and holy Scriptures aboue all the glorious workes of his owne hands according as it is written w Psal 19 7. The Law of God is perfect conuerting the soule and x 2 Tim. 3. 15. 17 the holy Scriptures are able to make the man of God perfect and wise vnto saluation For this cause the Scriptures beare the title of y Pro. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chiefetaines or Leaders and of z Eccl. 12. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lords of collections as the Hebrew words import because they are as Leaders and Lords paramount aboue all other words and writings of men that euer were collected into volumes which are not onely to bee made subordinate vnto them but no otherwise to be admitted for vse then as attendants and seruants vnto them And this preheminence is to be giuen to the holy Scriptures first in regard of their discent a 2 Tim. 3. 16. being all giuen by inspiration of God and b 2 Pet. 1. 21 holy men of God speaking therein as they were moued by the holy Ghost secondly in respect of their authority they being authentique of themselues and teaching c Mat. 5. 21. Mark 7. 14. like Christ of their owne inbred authority all others teaching by commission and authority from them and thirdly in regard of their vse and extent being d Psal 19. 7 perfect and e Psal 1●9 96. exceeding large as well for