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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	ceremonial_a	law_n	moral_a	3,536	5	9.8204	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17310	The anatomy of melancholy vvhat it is. VVith all the kindes, causes, symptomes, prognostickes, and seuerall cures of it. In three maine partitions with their seuerall sections, members, and subsections. Philosophically, medicinally, historically, opened and cut vp. By Democritus Iunior. With a satyricall preface, conducing to the following discourse.	Burton, Robert, 1577-1640.	1621 (1621)	STC 4159; ESTC S122275	978,571	899

by the light of nature imprinting in man certaine common notions or small sparkles of divine light 2. Secondly by the booke of the creatures by these he did blow and nourish and more kindle the sparkles infused by nature 3. Thirdly when both these proved insufficient by mans sin God revealed himselfe by his word but after divers manners Heb. 1.1 Sometimes by dreames when men were asleep Sometimes by Visions when men were awake Sometimes by types and resemblances Sometimes by Christ the Son of God and so sometimes in the likenesse of a man and in the last age of the world in a true humane nature Sometimes by Angels But most usually by the ministery of man Now the men imployed to reveale Gods will were called either Extraordinarily as Prophets and Apostles or Ordinarily as the Priests and Levites under the Law or the Ministers now under the Gospell So that we now see who these Prophets were It is true that the word Prophet or Prophesie is diversly taken Sometimes more generally for any that foretell things to come so every Preacher is a Prophet and to preach is to prophesie 1 Cor. 14. sometimes it is taken more restrainedly for those that foretell by inspiration or speciall revelation these were called in old time SEERS Those students in the ancient Colledges that were of speciall gifts and more hopefull were called Prophets not that they did all prophesie but because the Spirit did use to fall upon such men Those called children of the Prophets were yonger students that attended upon and were directed by those grave and more ancient Divines Through the abuse of the succeeding time those that were taken out of these Colledges to serve Princes though many times they were men most ambitious and covetous yet were called still Prophets But the Prophets here meant were onely those holy men that by the immediate inspiration of the Spirit of God did foretell things to come concerning the Church and kingdome of Jesus Christ. Now in that the Lord refers us to the testimony of the Prophets it may serve for divers uses 1. First it shewes the excellency of Theologie or the truth according to godlinesse in that it is penned and confirmed by such admirable instruments 2. Secondly it shews that in matters of religion men must have recourse to the testimony of the Prophets their writings are the true touchstone a●d square And so in matters of consolation if the Prophets speak comfortably to our hearts it matters not what all the world besides saies or thinks of us sure it is that Christ came not to destroy either Law or Prophets and therefore by them we shall be tryed whether we will or no. 3. It should quicken us to study the writings of the Prophets wee cannot receive their persons now into our houses nor build tombs for them but wee may receive their writings into our hearts and it will be made good that hee that receiveth the writings of one of these Prophets in the name of a Prophet shall have a Prophets reward In the meane time wee have a sure woid t● which we may doe well to trust without all wavering Which prophesied of the grace that should come unto you By grace to come he meanes those excellent priviledges that God of his free grace would bestow upon the Christian Churches more than upon any Churches before The Prophets then did foretell of certain great prerogatives with which we Christians should be honoured But what were those priviledges in particular There are an eleven prerogatives of the Christian Church wherein God hath dealt wonderfully graciously with us 1. The exhibiting of Christ in the flesh 2. The freed●me from the bondage of the ceremoniall law Gal. 4.1,2.2 ● The admission of the Gentiles to be copartners with the Jewes Eph. 2. 3.2 to 7. 4. The multitude of beleevers in comparison of former ages Esay 54. 1,2,3 5. The more evident vision or manifestation of Gods speciall favour and k●●dnes●e in Christ Jesus testified more fully both by the word and spirit The Lord i● now fond over the Christian Churches and doth more famil●●rly reveale his love n●w Eph. 2.7 6. The m●re evident clearing of our release from the morall law in respest of the rigorous perfection of it we are not now under the law but under grace so that if sinne have not dominion in us our obedience will be accepted Rom. 6.14 7. A large extent in the proclamation of pardon and forgivenesse of sins so as now any man may get a pardon that will seek it out in the name of Christ Act. 10.43 8. The powring out of the holy Ghost and that either extraordinarily as in the primitive Church or in the measure of ordinary gifts as in utterance knowledge c. 1 Cor. 1.4 5 6. 9. The eminencie of holy life and that in the meaner sort of Christians as well as the greater This is onely true of a remnant that are of the election of grace and so for the power of practice that never age saw it more lively than it is now in many of all conditions that truely feare God Esay 35.8 10. Abundance of outward blessings This God hath promised Esay 60.15,17 and performed in severall states of the Church in divers ages 11. Lastly the more manifest revelation of the doctrine of heaven and eternall life immortality being brought to light by the Gospell so as now wee need not to be taught by the dark shadowes of temporall and earthly ceremonies Now since the holy Ghost hath made us to know that these are times of such excellent graces it may instruct us diversly For in some things it may order us toward our selves and in some things toward others There are foure things we may learne for our selves First let us take heed lest any man faile of the grace of God For wofull experience shews that many thousands even in this light are as destitute of this grace as ever Jew or Gentiles were Now that we may not faile of the grace of God we must doe foure things 1. We must be subject to the Gospell For the Gospell is called the Gospell of the grace of God 2. We must take heed of resisting grieving and despighting of the spirit of grace 3. We must take heed we doe not frustrate the grace of God Gal. 2.21 and so men doe 1. By seeking justification in their own works 2. By neglecting it when it is offered by the word and spirit of God 3. By turning the grace of God into wantonnesse as they doe that make the promises of God and our liberty in Jesus Christ a bawd and cloak for sinne 4. We must goe to the throne of grace and beg grace of God with all importunity giving him no rest till he heare and shew mercy Heb. 4. ult Secondly the consideration of these times of the speciall and plentifull grace of God offered in the Gospell should teach us not onely to get knowledge and grace but

119 2● esteeming it above all riches Ps. 119.14 72 110. exercising our our selves in it day and night redeeming some time constantly to be imployed in it labouring most for the foode that perisheth not Ioh. 6.27 Amos 8. 12. being resolved to deny our reasons profits pleasures credits and carnall friends and all for the words sake Marke 10.2 Thus in generall In particular two things may be noted in this verse First the praise of the word for the continuance it abideth for ever Secondly the explication of the kind viz this is true of the word which we preach unto you The first thing thē is that the word abideth for ever which other scriptures with like plainnesse avouch Ps. ● 17.2 Mat. 5. 24. Two things would be explained 1. how the word abideth for ever 2. of what word of God this is true For the first the word of God abides for ever in divers respects 1 In the Archetipe of it in God the plotforme in the minde of God though all Bibles were destroyed yet the word of God could not because the originall draught of it is in God himselfe 2. In the very writings of the word it shall last for ever that is till time be no more If all the power on earth should make warre against the very paper of the scriptures they cannot destroy it but the word of God written will be to be had still It is easier to destroy heaven and earth than to destroy the Bible 3. In the sense of it all that is said in scripture shall be performed the counsell of the Lord shall stand not a word of Gods promises or threatnings shall faile Psal. 33.11 12. 4. It abideth for ever in the hearts of the godly the impressions made in the mindes of the godly are indelible every godly man hath the substance of Theologie in his owne heart which seed will abide in him 1 Ioh. 3. 5. Lastly it abideth for ever as it makes us abide for ever and so it abideth in the gifts of the minde wrought by it in the life of grace quickened by it and in the fruits of righteousnesse to which it perswaded men Rom. 11. The gifts of God are without repentance and the word begets an immortall seed in us and the fruits of the faithfull will remaine and their righteousnesse for ever Ps. 111. 3. 1 Pet. 2.3 Ioh. 15.16 1 Cor. 3.14 1 Cor. 13. ult 2. Now for the second It is true of every word of God of every jott or tittle of it that it abideth for ever The Law and the Gospell by the law I meane the morall law for the ceremoniall law lasted but for the Jewish eternity which was till Christ repaired the world and made all things new The Use may be First for information and so in five things 1. Concerning the vanity of all outward things the perfection of them doth come to an end but of Gods word there is no end Psal. 119. 2. Concerning the estate of hypocrites and such whose righteousnesse is but as the morning dew Hosh. 6.5 this shewes they have not received the power of the word in that it doth not abide in them 3. Concerning the misery of all wicked men heaven and earth shall passe away before one tittle of the curses and woes denounced against them shall faile or be unaccomplished yea it will remaine to judge them at the last day Ioh. 7. 4. Concerning the morality of the Sabbath For since this is one of the ten words of Gods law even this word of the Lord must abide for ever else more then a tittle of it should faile before heaven and earth faile 5. Concerning the madnesse of two sorts of men 1. Such as account all diligence in preaching reading and hearing to be foolishnesse 1 Cor. 1.18 2. Such as are scorners and jest at the threatnings of scripture and say with them in the Prophet let the word of the Lord come that wee may see it Ezech. Secondly for instruction and so it should teach us all to adde to ●ur cares and desires after the word as that which will doe us good another day since in the lasting profit of it it will indure above all things else and therefore is better then all treasures yea to get this perpetuity of good wee should not thinke much to be at any labour or cost for it and the rather seeing it is such a sufficient portion or heritage Lastly this is comfortable to the godly divers waies 1. Against their unbeleefe when they are in distresse especially of spirit they thinke the word of God was wonderfull comfortable to David and such like but they cannot beleeve it should be so to them this doctrine assures them that the word of the Lord endureth through all ages and is as able to save their soules and sanctifie and comfort them as ever it was 2. Against the weaknesse of their memories The word will abide for ever some seeds of holy truth will never be lost and the spirit will lead them to all truth and bring the sayings of the word to their mind when they shall have need 3 Against the scornes of the world though men deride their counsell in making the Lord and his word their refuge yet they may be well pleased in themselves and resolve with the Psalmist still in God to praise his word For the profit of it will last to them when riches and honor and pleasures fade like the flower of the grasse to wicked men 4. Against their feare of falling away For the word of God in effect abideth for ever and it makes them abide for ever This is the word which is preached unto you These words explaine the sense of the former and direct mens minds to that use of the word which is most proper and powerfull to effect immortality in us and so there is a threefold limitation 1. That the word of God doth then cheefely beget in us eternall graces and abiding fruits when it is preached to us The intent of the Apostle is to exalt preaching not to deny efficacy to the translation or reading of the word but to shew that then it is most lively when it is in preaching fitted and applied to us and this may both instruct us what to doe and informe us what to thinke It should teach us especially two things the one is to depend upon hearing as the especiall meanes by which our soules may live for ever Heare and your soules shall live Esay 55.4 2. and it should also settle us in the resolution to heare if this be so let him that heareth heare Ezech. 3.7 It may likewise informe us in two things 1. of the misery of all such as have not the benefit of the word preached how doe their soules perish for ever 2. of the honor God doth to his poore servants the Ministers of the word when he tre●●● about eternall life he sends the people to their Ministers as if he would tell

the verses immediately before 2. and with the 13. verse upon which it depends as the reason of it 1. From coherence with the verses next before we may note that God expects love to the brethren at our hands as well as faith in Christ As we are joyned to God by faith so he stands upon it to have us joyned one to another by love nay it is certaine true faith will worke this love He cannot beleeve in God that loves not the godly 2. From coherence with the 13. verse we may note that an affectionate love to the godly is a strong inducement to holinesse of life and therefore used here as a reason to inforce it 3. Contrariwise unlesse we looke to those three things in the 13. verse we cannot love the brethren as we ought to doe For 1. Unlesse we gird up the loines of our mindes such as our selfe-love concupiscence anger c. we shall be unfit for society with the godly 2. Againe unlesse we be sober in the use of the delights and profits of the world our affections will be stolne away from the godly 3. And thirdly unlesse our hope carry us stedfastly to the contemplation of the glory to be revealed upon the godly in the day of Christ they wil in their present condition seeme to us many times of all men most miserable 4. A Christian should looke to his heart and waies if not for his owne sake yet for his respect to the godly to whom he hath joyned himselfe that he neither shame them nor grieve them Now hee may shame them and dishonour the profession three waies 1. By sluggishnesse in his profession 2. By inordinate living 3. By doubting and despaire These three stand opposed to the three things in the 13. verse 5. That God is not onely carefull we should love one another but hee stands upon the manner and measure of it as the whole verse shewes and therefore we should looke to two things that our affections grow neither 1. cold 2. nor corrupt There are foure things doe usually abate affection to the godly 1. Selfe-love and pride when men grow into great thoughts onely of themselves 2. Discord and vaine janglings 3. Worldlinesse 4. Too much viewing of the infirmities reproches or miseries of the godly and thus affection growes cold It is corrupt three waies 1. When we love the godly for carnall ends 2. When it is fruitlesse it is fellowship but not in the Gospell 3. When we respect persons Purified The tearme is a metaphor borrowed either from the Goldsmith or the Physitian or else from the ceremoniall law The Goldsmith purifieth his metall so doth God his chosen ones The Physician purgeth his distressed patients so doth God distressed sinners seldome is there any found conversion but there is some purgation taken even some sound practice of mortification which paines the spirit and throwes out forcibly the filthy matter lies in the soule But I think the tearme is chiefly borrowed from the Ceremoniall law and so shews us that in the effecting of sanctification is wrought that which was signified in those Legall purifyings either of women after child-birth or especially of the Leper after the healing of his leprosie It is true that seldome or never is there a birth of saving grace but there followes it a fluxe of mortification a vehement casting out of naturall impurities and there must be also a purifying of the soule But I take the tearme to be most fitly borrowed from the clensing of the Leper for that most neerly expresseth the state of our soules both in nature and grace And so divers things may be here noted some implyed some expressed in those ancient shadowes The things implyed are 1. That by nature we are all of us polluted in our selves and so polluted as we have reason to doe as the Leper Levit. 13.44 and cry uncleane uncleane 2. That the infection of sin is such that it will infect the very house wee dwell in and the garments we weare even all the creatures we use so as all things are to us impure Lev. 13. Tit. 1.13 3. That in our native condition we are out of the campe even strangers from the common-wealth of Israel even when we professe our selves members of it Num. 5.2 3. Eph. 2.11 The things expressed in the state of our soules in respect of sanctification are lively shadowed out in the ceremonies of purifying mentioned Lev. 34. 4. to 33. which howsoever they containe more then the precise respect of this Text calls for yet for the more full explication of the ceremonies of clensing I handle them as they are set downe in order Now before we enter upon the particular explication of the Text wee must understand 1. That the ceremoniall law did make two distinct things in sanctification 1. Healing 2. Clensing for first the Leper was healed then clensed Now this word here used doth expresse onely the likenesse of the clensing of the Leper there is such a difference to be put in our sanctification For first our hearts are turned to God and then we fall upon divers exercises of faith and repentance by which we settle our owne hearts in the assurance of our conversion The ceremonie shadowed out the first of these degrees the Leper was cleane when after his confession of uncleannesse his leprosie stayed and spred no further and did not fret inward So are we truely turned to God in that moment when under the sense of our owne vilenesse we so judge our selves that our hearts begin to cease from evill and sinne loseth his dominion and that it doth not prevaile over our hearts but groweth lesse and lesse but yet though this be done in a moment many times yet there is a great deale more to be done before we can have comfort in our conversion or be soundly clensed and setled in our consciences before God 2. We must know that sanctification shadowed out by that clensing is taken in the largest sense even for all that righteousnesse that is conferred upon us either in justification or sanctification as it is strictly taken 3. That in the businesse of sanctification none of the Lords people healed of their leprosie should trust onely upon their owne judgements but seeke all direction and helpe they can from their faithfull and able Teachers There was nothing done in the law but the Priests said and did all as it were whether it were in discerning the disease or the healing of it or in judging of the state of the Leper they tooke the testimony of the Priest in all things yea when one would have thought they might have done all by the same rules of discerning The clensing or purifying of the leprosie was either more slight or more exact In some leprosies it was but to wash and so be cleane Lev. 13.53 54 55. to note that repentance in some and from some sinnes is far more easie then in others The more exact clensing is distinguished