Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	good_a	speak_v	word_n	3,582	5	4.2248	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33474	Vox corvi, or, The voice of a raven that thrice spoke these words distinctly, Look into Colossians the 3d and 15th : the text it self look'd into and opened in a sermon preached at Wigmore in the county of Hereford : to which is added serious addresses to the people of this kingdome, shewing the use we ought to make of this voice from heaven / by Alex. Clogie.	Clogie, Alexander, 1614-1698.	1694 (1694)	Wing C4724; ESTC R26607	70,214	178

that which the Apostle writes in the Second Chapter and first Verse that these Colossians were not Converted by himself He writes thus For I would that ye knew what great Conflict I have for you and for them of Laodicea and for as many as have not seen my face in the flesh They were then Converted by the Ministery of some other possible by Epaphras whose Preaching he mentions verse 7th of the First Chapter as ye also learned of Epaphras our dear fellow servant who is for you a faithful Minister of Christ Yet the common case of all the Churches at that time and almost of all times alike Satan left no Stone unmoved to disturb them and corrupt the Truth they had received with Men's Traditions and Inventions so hard a thing it is to keep us to the Simplicity that is in Christ Jesus as the Apostle speaks 2 Cor. 11. 3. The evil Seeds that were scattered by his malice and curiosity of his Ministers were those about Meats Observation of Times and Days worshiping of Angels and the like whereof in the latter end of the Second Chapter The Apostle's purpose then in this Epistle is to recal them first to Christ and his sufficiency of Redemption c. Secondly To stir up their minds to the practice of the duties of Love and the shewing the fruits of Sanctification unto which two Heads this whole Epistle setting the wonted Complements of Salutation Entrance and Conclusion aside may fully be reduced Now since we know the general Scope of the Epistle let us come to these words that were read even now and their Connexion with the foregoing The Apostle in the 12th verse of this Chapter with courteous and alluring language in the terms which he gives these Colossians styling them The Elect of God holy and beloved and that which hereby he would work them to commends unto them sundry and divers Duties of Christianity to be practised and hath opened a rich Wardrobe of certain Excellent Vertues to put on and cloth our selves withal as parts of Sanctification Put on saith he bowels of mercies kindness bumbleness of mind meekness long-suffering Five Duties near of affinity together the last whereof long-suffering he sets forth by two acts of it and by the worthiness of the Pattern out of which it is taken verse 13. Forbearing one another forgiving one another if any man have a quarrel against any even as Christ forgave you so do ye Which words of the Apostle do to us declare That our Lord Jesus Christ himself as always so eminently in his Passion was thus clad and invested a great inducement to us to like either the Stuff or Fashion whose whole Life ought to be an Imitation of so great an Author as he speaks For I have given you an example that you should do as I have done to you John 13. v. 15. The Apostle hath not yet done but persists in the same Argument in the 14 and 15 verses which are a Declaration of the formerly mentioned Duties of meekness and long-suffering wherein you see are contained three Vertues more exhorted unto Love Peace and Thankfulness verse 14. Love and above all these things put on Charity which is the bond of perfectness As if he had said Besides all the former as continuing in the manner of speaking taken from Apparel aloft over all these as an upper Garment put on Love which is the bond of perfectness Now in the 15th verse which I have read unto you the Apostle calls the Colossians to two Duties of Sanctification Peace and Thankfulness and first of Peace an Argument always worthy to entertain us the very Name whereof is sweet the thing it self not only delightful but healthful sweeter than honey and the honey-comb including all good by Scripture-use and all Blessings that God will bestow upon his People as the Psalmist concludes the 29th Psalm He will bless his people with peace all happiness outward success and prosperity Touching the Sense and meaning of these words that we may proceed on good ground and the better understand the whole Order and Web of the Discourse The Peace of God here spoken of is not properly Peace with God Luke 19. 38. whereof the Apostle speaks Rom. 5. v. 1. Therefore being justified by faith we have peace with God through our Lord Jesus Christ and John 14. v. 27. Peace I leave with you my peace I give unto you not as the world giveth give I it unto you But peace with men which we are bidden to hold withal if it may be Rom. 12. ver 18. If it be possible as much as in you lyeth live peaceably with all men The peace one with another which he would have us to keep as Heb. 12. 14. Follow peace with all men and holiness without which no man shall see the Lord and Be at peace among your selves 1 Thess 5. 13. But yet it is called God's peace 1. Because he is the Author of it for God is not the Author of Sedition but of Peace as in all the Churches of the Saints saith the Apostle 1 Cor. 14. 33. and 2 Thess 3. 16. 2. Because God hath called us to it into one body 1 Cor. 7. 15. But God hath called us unto peace for the keeping of which the fault of departing must be in the Christian-man or woman saith the same Apostle 3. Because it is given of God and approved by him he it is that gives it to us and commands us to keep it by the Prophet Zachary 8. 19. Love the truth and peace And our Saviour Have Salt in your selves and have peace one with another Mark 9. 50. Yet if any because of the likeness of this place with the Seventh Verse of the Fourth Chapter of the Ep●stle to the Philippians And let the peace of God which passeth all understanding keep your hearts and minds through Jesus Christ shall take this Peace of God of the Tranquillity of Conscience I will not much stand against it tho' these words in one body serve more for the other sense of peace one with another Rule in your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold the Prize In the Greek the word is taken from the Gaming 's and Masteries then used in Greece when the Apostle wrote this such as were running wrestling fencing fighting c. to which there were wont to be appointed a Master of the Game that should order the whole and did give the Garland to the best Doer from which Garland or Prize this word is also taken it may be Englished Hold the Mastery or Give the Garland Marshall or have the preheminence Chrysostom Have the Garland and bear the sway In your hearts and in your minds souls and consciences unto the which you are called in one body That is the mystical body of Christ often in Scripture see Chap. 2. v. 19. And not holding the head from which all the body by joynts and bands having nourishment min●stred and knit together encreaseth with the

encrease of God And the Apostle to the Romans So we being many are one body in Christ and every one members one of another Rom. 12. v. 5. and 1 Cor. 12. 12 13. There is one body and one spirit and Ephes 4. 4. and v. 12. For the edifying of the body of Christ So Ephes 5. 23. He is the head of the body the Church and Col. 1. 18. and Chap. 2. v. 17. Which are a shadow of things to come but the body is Christ And be ye thankful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former Translation reads it and be ye the amiable This word is not found any where that I know or can meet with in this sense divers of the same Stock I may say and mark still signifie thankful and so do others beside Chrysostom the Syriack Interpreter referring it to Christ although seeing it is put in rank with Duties pertaining to men I rather take it of thankfulness to men each to other of that after Such then is the sense of the words wherein we are exhorted to two Vertues Peace and Thankfulness There be two parts of the words that concern Peace first the Duty Let the peace of God rule in your hearts Secondly two Reasons 1. God's calling You are called to peace The second Reason is That you are in one body Peace which is the Duty that we are exhorted unto is a Moral or to speak in Christian language a Theological Vertue of that worth and excellency which we are bidden to suffer to marshal us and all our actions to give Peace the preheminence let it rule in God's Name in us and over us It is the Peace of God The Evangelical Observation is this Observ That when there shall be a Conflict in our Thoughts between Anger Swelling Disdain Ambition Revenge and on the other side Meekness Mercy Humility Love yea sometimes Justice then let Peace bear the sway and order all things It is not then tho' still to be desired yet to be hoped for so much to be without Conflict with our Passions as regarded that at least they be well Marshalled a wrestling there will be only beware this Contention be not without a Moderator of the Strife which must be Peace Trem. renders it thus Pax sit moderatrix in cordibus vestris Let Peace be the Moderatrix in your hearts It is not to be expected then but there will be Contentions Discords and thereupon troublesom Affections which will strive for the Mastery and dominion as was amongst the Apostles themselves for by the way they had disputed Who should be greatest saith St. Mark 9. v. 34. but yet let Peace rule let her always in your hearts win and have the upper-hand as Erasmus renders this Phrase in his Paraphrase upon this Epistle This was the case between Abraham and his Nephew Lot when there was a strife between the Herdmen of Abraham's Cattel and the Herdmen of Lot's Cattel and the Canaanite and the Perizite dwelt then in the Land Gen. 13. 7 8. And Abraham said unto Lot Let there be no strife I pray thee between me and thee and between my herdmen and thy herdmen for we are brethren Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are men-brethren and so Peace and Love decided the Controversie and prevented all future occasions of difference between the two Families The Reasons of Dissentions are either inward or outward 1. Inward are many first Defects of Understanding when men are not rightly informed and acquainted with all matters Abimelec pleads thus and justifies himself to Abraham who had reproved him because of a Well of Water which Abimelec's Servants had violently taken away Gen. 21. 25. And Abimelec said I wot not who hath done this thing neither didst thou tell me neither yet heard I of it but to day A right understanding prevented a sad falling out and danger of War between the Israelites and the men of Gilead about the Altar of memorial that was reared up at the Banks of Jordan till the true meaning thereof was known Josh 22 12. The whole congregation of the children of Israel gathered themselves together at Shilo to go up to war against them 2. Weakness of Judgment is a second Reason of Dissention for though in general we may discern what is good or evil as that no man is to be wronged and that we must do unto others as we would be done unto yet when we come to the particulars we resolve far otherwise Deteriora sequor 3. Stifness in Opinions once received and entertained is an occasion of continued Differences even amongst men of the same Profession as between the Pharisees and Saduces there arose a Dissention and the Multitude was divided Acts 23. v. 7. 4. Pride is a great Makebate only by Pride cometh contention saith Solomon Prov. 13. 10. Men have forgotten that exhortation of the Apostle Peter Yea all of you be subject to one another and be clothed with humility for God resists the proud and gives grace to the humble 1 Pet. 5. 5. 5. Envy is a cause of deadly Dissentions insomuch that Solomon asks the Question Prov. 27. 4. Who is able to stand before envy before this Son of Anak The ground of the first Quarrel between Cain and Abel that ended in innocent blood Gen. 4. 5. The Lord had respect to Abel and his Offering but to Cain and his Offering he had no respect and Cain was very wroth and his countenance fell Moses tells us That Jacob heard Laban's Sons say Jacob hath taken away all that was our father's hath he gotten all this glory and Jacob heheld the countenance of Laban and behold it was not towards him as before This occasioned Jacob's stealing away from Laban secretly with all that he had as ye read Gen. 31. 1 2. 27. 31. See also Gen. 27. 41. where it is recorded That Esau hated Jacob because of the blessing wherewith his father blessed him and Esau said in his heart the days of mourning for my father are at hand then will I slay my brother Jacob. Again Genes 37. 4. 8. When Joseph'd brethren saw that their father loved him more than all his brethren they hated him and could not speak peaceably to him and his brethren said unto him Shalt thou indeed reign over us and shalt thou indeed have dominion over us and they hated him yet more for his dreams and for his words Stephen the Proto-martyr quotes this Scripture in his last Speech before the Jewish Sanhedrim and the Patriarchs moved with envy sold Joseph into Egypt but God was with him Acts 7. v. 9. Enviest thou for my sake saith Moses to Joshua that would have him forbid Eldad and Medad to prophecy in the camp would God all the people of the Land were Prophets and that the Lord would put his Spirit upon them Numb 11. v. 29. What a dreadful Judgment did Envy bring upon Corah and his Confederates when they gathered themselves together against Moses and against Aaron and said