Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	doctrine_n	teach_v	5,287	5	6.2174	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06732	Christs love and affection towards Jerusalem Delivered in sundry sermons out of his words and carriage when he came unto her, as they are recorded, Luke 19. 41, 42. Wherein are handled, 1 Christs teares which he shed for Ierusalem, and the matter of singular observation in them. ... 6 The sin and misery of those who live under the meanes, and have the things of Christ and the Gospell hid from them. By Richard Maden B.D. preacher of the word of God at St. Helens London, and late fellow of Magdalen Colledge in Cambridge.	Maden, Richard.	1637 (1637)	STC 17179; ESTC S111890	200,454	300

rise and fall dash and beate one against another when that vaste body of Waters doth not roare or make a noise but is stil silent so this calmness and peace is then in the soule when the winds of distempered passions doe not bluster within nor the raging waves of impatience and discontent rise and fall without nor the motions of the affections grow exorbitant and irregular but are framed to such an equall and eaven tenor and moderation as doth qualifie and temper all disordered unruly windings and turnings in them and give a man leave and liberty to bee master of himselfe and to enjoy himselfe in all occurrences like as it is with a paire of equall ballance when they are jogged or suddenly moved they may rise and fall shake up and down for a while but after some little agitation they will settle themselves in an equall poise and there stay even so where there is this peace in the sou e though unexpected occasions when they doe suddenly surprize a man may raise up some commotions in him for a while yet when he comes more diliberately to recollect his thoughts hee doth at length incline himselfe into a setled and resolved contentment Chap. 21. Now it is onely Christ and the Gospell onely grace and religion that can worke and mould a man in this frame and temper of spirit because it is that onely that can mortifie and kill the inordinate lusts and affections of the old man Saint Paul had this peace of contentment but it was grace and religion that learned him the same as himselfe confesseth i Phil. 4.11 12. I have learned in whatsoever estate I am therewithall to be content I can be abased and I can abound every where in all things I am instructed both to bee full and to be hungry to abound and to have want CHAP. 21. The things of Christ and the Gospell make peace on earth amongst men 3 TOuching peace with men this is also an attendant upon the Gospell and an inseparable companion of the two former hee that is at peace with God and findes the sweetnesse of peace within his owne soule he cannot but love peace and desire to live in peace There was a generall peace through all the world at the birth of Christ a Hieron com in Ioel. cap. 3. the Temple of Ianus which used alwayes to stand open in time of warre was then shut up b Sueton. in vita Augusti Pint. in Esa c. 2. v. 4. a signe that faire weather and halcion dayes of peace were to follow after and fit it was that it should be so because the Prince of peace was then borne and came into the world The dew useth not to fall in stormes and tempests when the face of the heaven is blacke with Clouds but in cleare and faire weather when the skie is bright and the windes silent as the Philosopher observes c Aristot Mete●r l. 1. c. 10. no marvell then if it bee a calme and peacable season when Christ the dew of the morning was to fal from heaven When the Halcyon or Kings-fisher makes her nest in the sea and brings forth her young the Mariners d Ambros Hexamer l. 5. ca. 13. Vbi undosum fuerit mare positis ovis Halcyonis subitò mitescit omnes cadunt ventorum procellae c. tantam gratiā avis minuscula divinitus indultam habet ut hos dies nautici praesumptae serenitatis observent quos et Alcionidas vocant quibus nullos motus procellosae tempestatis horrescant presume of calme and faire weather and when the Prince of peace was to make his abode and habitation amongst the sonnes of men it might well presage great peace towards them it was the blessed fruit of his birth that the partition wall betweene Jew and Gentile which Moses set up was taken downe and both Nations peaceably united into one people his comming into the world did not onely erect and set up Iacobs Ladder a Ladder that reached from earth to heaven that the sons of men might have peaceable entercourse with that place but also it did prepare and make way for Isaiahs Bridge e Isa 19.23 a Bridge that should reach from Ashur to Egypt and from Canaan to them both that is a way and passage for a generall peace betweene nation and nation that there might bee free and peaceable traffique commerce amongst them That which the Poet speakes of Augustus Caesar that in his time the rough ages of the world should grow into a more civill and peaceable agreement and that the gates of warre should be shut up f Virg. Aeneid l. 1. Aspera tunc positis mitescent saecula bellis Claudētur belli portae c. the Prophet Isaiah most truely foretels it of Christ who was borne in the dayes of Augustus that in his time Nation shall not lift up a sword against nation neither should they learne to fight any more but should breake their swords into mattocks and their speares into sythes g Esay 2.4 The world indeed hath ever beene jealous of Christ and the Gospell as if they were enemies and disturbers of her peace Ahab could put the word upon Elijah h 1 King 18.17 Art not thou he that troubleth Israel and it hath ever beene the ordinary course of the men of this world when they have smarted for their owne sinnes to father all their troubles upon the Christians and true religion But alas they are far wide and much deceived for there is not a stronger tye and obligation under heaven to link men together in the bond of peace than the Gospel is and what ever may be pretended by some that professe the Gospell yet if any be of a troublesome and contentious spirit a hinderer of peace or an enemy to it either in family Church or Common-wealth sure I am that hee never learned that from Christ and the Gospell i Pacem qui accepit teneat qui perdidit reparet qui amisi exqui●at quoniam qui in eadem non fuerit inventus abdicatur à Patre exhaereditatur à Filio à Spir sancto alienus efficitur respuit n. munus oblatum qui datae legis contempserit bonū nec poterit ad haereditatem Domini pervenire qui testamentū noluerit observare non potest cōcordiā habere cum Christ qui discors esse voluerit cum Ch●istiano Aug. to 10. de temp ser 67. for the wisedome that Christ and the Gospell teacheth is first pure then peaceable k Iam. 3.17 and though there be many other doctrines in the Gospell that are much pressed and strongly put on by the Apostle yet ye shall scarce finde such quickning passages in all the Scripture besides as when hee comes to perswade unto peace take one place for all l Rom. 12.18 If it be possible and as much as in you lies have peace with all men It is possible for a man and it

onely for some of all sorts but for all of every sort and therefore the Text gives expresse charge that prayers bee made for all in authority not only for some of all sorts as for some Kings some that beare office and authority under them but for all in authority even those that were no better than Wolves and Beares and Lyons to the Church for such were Kings and all in authority in those times they were so many sworne enemies to Christ and his Kingdome and yet prayers and supplications are to be made for them So the Prophet injoynes the Israelites when they were in captivity under the King of Babel to seek the prosperity of the City and to pray for the Kings welfare and the good successe of his government y Ier. 29.7 So Christ enjoynes his Disciples to pray for their enemies and persecutors c. and that from the example of God himselfe who causeth his Sunne to shine and the raine to fall upon the just and unjust z Mat. 5.44 So when the people had revolted and provoked God with a high hand what doth Samuel doth hee cease to pray for them No God forbid that I should sinne against God in ceasing to pray for you a 1 Sam. 12.23 There is not any particular man whom the faithfull are to exclude from the benefit of their prayers Every one is capable of salvation upon such terms as are expressed in the Covenant and it is the duty of every one as to seeke the inlargement of Gods Kingdome so for that end to pray for him that is without that he may be added to it as he is bound to doe good unto all b Gal 6.10 so likewise to pray for them that being one principall meanes and way by which he is enabled to doe them good as he is bound to love his neighbour that is every one as himselfe so likewise hee is bound to pray for him this being one of the best fruits and effects of love that he can shew unto him as there is none but stands in need of his prayers and may receive benefit and advantage by them so none must bee excepted in the making of them Now from all these premises it is plaine and evident that in the duty injoyned by the Apostle the word All is to be taken in a generall sense for all and every one and therefore in all congruity of reason it must be of the same extent and largenesse in the Motive that is used for the inforcing of it because otherwise it would not beare up the waight that is laid upon it it would not reach home nor serve the Apostles purpose and intention it would not be sufficient or available to perswade unto or to further and put on the practise of that precept for which it is brought and this is consonant and agreeable to other places of Scripture where the same truth is asserted and laid downe Let one or two suffice in stead of all the rest c Ezek 33.11 As I live saith the Lord I desire not the death of a sinner but rather that he should turne and live c. Where ye have first the declaration of Gods will and affection to the sonnes of men and then the proofe and confirmation of it God declares himselfe to stand tenderly affected towards the sonnes of men as appeares 1 By the quality of the person to whom hee beares this good will and that is a sinner not only a repenting sinner as some glosse upon it but even of that sinner who for the refusing of mercy offered dyeth and perisheth in his sinne as is plaine by comparing this with another parallel place d Ezek. 18.23 I have no pleasure in the death of him that dyeth c. 2 By the nature of the affection hee expresseth toward him and that is set downe partly by way of negation I have no pleasure in his death or I desire not his death that is antecedently and of himselfe in the primary intention of his Providence towards him for Gods primary intention in sending the Gospell to any is to bring him to salvation and not to seale up and further his condemnation unlesse it bee through his own fault undervaluing the mercy offered and neglecting the helpes and meanes afforded unto him in the same e Bernard ser 5. in natali Domini Deus ex se sumit seminariummi serendi quod judicat condemnat nos eum quodammodo cogimus ut longè aliter de corde ipsius miseratio quam animadversio procedere videatur as Christ tels the Jewes f Iohn 5.34 40. These things I say unto you that ye might be saved but yee will not come unto me that yee might have life c. And partly it is set downe by way of affirmation but rather that he turne from his wickednesse and live hee would have him to live and is willing to give life and salvation to him according to that course of providence that he hath taken for him in and by the new Covenant and that he may live hee would have him to turne away from his wickednes that deprives him of life for to that end and purpose hee sends his Word and Messengers to convince him of his sinne to terrifie and affright him with it to shame him out of his sinfull courses Againe yee have the proofe and confirmation of all this As I live saith the Lord hee confirmes it with an oath the bare promise of God deserveth credit because it is he that cannot lie which hath promised but when he binds himselfe by oath to make good that promise who can make the least doubt of it And therefore God promiseth with an oath to make his promise the more firme and stable h Hier. to 2. epis● 46. Ide●co jurat ut si non credimus premittenti Deo credamus saltem pro salute juranti God willing more abundantly saith the Apostle to shew to the heires of promise the stablenesse of his counsell hath bound himselfe with an oath c. that by two immutable things wherein it is impossible that God should lie they might have strong consolation i Heb. 6.16 Againe the same truth is confirmed in the new Testament by those two great Apostles the Apostle of the Gentiles and the Apostle of the Jewes S. Paul and S. Peter k Rom. 11.32 God hath shut up all in unbelief that he might have mercy on all Where ye see that misery and mercy are in some sort of equall extent that is though all that bee in misery doe not obtaine mercy yet they are some wayes under mercy those that are made miserable by the breach of the first Covenant are made capable of mercy by vertue of the second Covenant l Bernard ser 1. in purificat Mariae Omnibus offertur in communi posita est Dei misericordia nemo illius expe●s est nisi qui renuit See Dr P. ser on