Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	walk_v	young_a	youth_n	37	3	8.4229	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44565	One hundred select sermons upon several texts fifty upon the Old Testament, and fifty on the new / by ... Tho. Horton ...; Sermons. Selections	Horton, Thomas, d. 1673.	1679 (1679)	Wing H2877; ESTC R22001	1,660,634	806

are likewise diversities of Truths and Doctrines which are occasionally to be delivered some of comfort and consolation and others of terror and astonishment And this here now present in the Text it is one amongst the rest The terror of the Lord. What 's the use which we now from hence are to make of it but accordingly to be wrought upon by it and to be perswaded of it seeing the Apostle uses this Argument whereby to perswade you therefore to comply with it that as we perswade you in regard of our endeavour as I shewed before so we may also in regard of your success and that especially upon this basis as knowing the terror of the Lord. If this business were a mere fancy a conjecture a thing of our own devising it could not have so much weight in it neither might we our selves expect such an effect and fruit of it I but because it is a matter of knowledg in regard of the apprehensions and likewise a matter of terror in regard of the object apprehended surely we cannot here come off which a slighting or neglecting of it without great prejudice to our selves I will therefore conclude this point which I am now upon with two most eminent places and Texts of Scripture in the book of the Preacher The one is in Eccles 11.9 Rejoyce O young man in thy youth and let thine heart cheer thee in the days of thy youth and walk in the ways of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee to judgment And the other is in Eccles 12.13 14. Let us hear the conclusion of the whole matter Fear God and keep his Commandments for this is the whole duty of man for God shall bring every work into judgment with every secret thing whether it is good or whether it be evil And so now I have done with the first General part of the Text which is an account of the Ministerial Dispensations in reference to their performance in these words Knowing therefore the terror of the Lord we perswade c. The second is in reference to their acceptance in these words But we are made manifest to God and I trust also are made manifest in your consciences This is added to prevent and objection which might perhaps have been made by some persons in the Church of Corinth against that which St. Paul had here spoken concerning himself and his companions and fellow-labourers in the work of the Ministry It is true indeed Paul you have told us a fair table of your self and of the rest of your brethren with what great matters you attempt to do But who thinks e're-a-whit the better of you for all this Who gives you any thanks for your labour or who gives any great credit to that which you deliver To this the Apostle answers very soberly and gravely and discreetly But we are made manifest to God and I trust also are made c. Where he gives a double account of himself as to matter of acceptance First In reference to God And secondly in reference to men as he does also in another place Act. 24.16 Herein do I exercise my self to have always a conscience void of offence towards God and towards men This was that which St. Paul was us'd to do but more particularly here in this Text. I begin with the first viz. His acceptance with God We are made manifest unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We had this word in the verse before though in another case and acceptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must all appear or be made manifest but that was a manifestation before God This here is a manifestation to him That was a manifestation of presence this here a manifestation of praise That a necessary manifestation and such as we could not avoid This voluntary and upon our own choice and desire To speak distinctly of it as it lyes here in the Text it may be taken two manner of ways Either first of all by way of Discovery Or secondly by way of Approbation There 's manifestatio notitiae and manifestatio landis as Cajetan well distinguishes Now it is not the first only but the second which is here intended and that principally about this other Here 's a Metonymie of the cause for the effect Manifestation which is the Antecedent put for approbation which is the consequent and yet if we please we may take both one and t'other and so joyn them both together that we are manifested to God that is known to him what we are and then that being so we are hereupon accepted of and approved by him And this may be made good unto us for the particulars which it reaches unto in these five following respects 1. For our Calling and Gifts We are manifest to God so we are manifest to him as we are instituted and appointed by him for so we are The Ministry it is not an humane invention a device set upon by men but it is the Ordinance of God himself It is he who is the Author of it who has ordered it and commended it to his Church it is he which has given Apostles and Prophets and Evangelists and Pastors and Teachers c. Ephes 4.11 All these they are from him and from him alone not only by his meet allowance but likewise moreover by his command Indeed whether or no the Ministry in such a particular form or constitution of Government in the Church be that which is determined and appointed by God we will not meddle with that now But that the Ministry it self is that is that there be particular persons set apart to attend this work of feeding the flock of Christ and Church of God which be has purchased with his blood as the Apostle speaks Act. 20.28 This is clear to be from God himself and the Holy Ghost is said there in particular to make them overseers of it as being he who has appointed and designed them hereunto And to make it more remarkable to us and that we may take greater observation of it there are two circumstances in it which do manifest it and sets it out more The one is that it is a part of God's gracious Covenant with his People and the other is that it is a gracious fruit and consequent of the Ascension of Christ 1. I say it is a part of God's gracious Covenant with his People as we may see in Jer. 3.15 Thus saith the Lord I will give you pastors according to mine heart which shall feed you with knowledge and understanding And so also Jer. 23.4 I will set up shepherds over them which shall feed them and they shall fear no more nor be dismayed neither shall they be lacking saith the Lord. When the Lord would express and manifest his favour and good will towards his People he does it by setting Pastors over them and by sending his Ministers among them It is a part of his Covenant

have but low and mean thoughts in themselves of Religion and the wayes of Piety which look upon Godliness at least in the power of it but as a needless and superfluous business which doe in their secret minds contemn all such as are any thing eager or zealous for it such as these there are in the world who if they see any more forward then other in doing good despise them and think slightly of them such an one as this was Michol in her carriage to King David when she saw him in the zeal of his spirit to dance before the Lord with all his might it is said she despised him in her heart that is she had undervaluing conceits of him occasionally from from that his carriage Secondly Scorners are such as do not onely slight Religion in others but also decline it in themselves and oppose themselves to those wayes which might tend to the Reformation of them Those that refuse and reject instruction and will not be advised to any thing which might promote them in a way of Salvation and this when it is come to the height of it is joyned to with Derision it self A Scorner ends in a Scoffer if he be not the more carefully prevented which is the worst and highest of all and the very next door to that sin which shall never be pardoned Now Thirdly There is a middle sort as I may betwixt either of these such as have not explicit thoughts in them of the meanness and lowness of Religion nor doe not it may be contemn it with any slight reflections upon it much less which is worse they do deride it or scoff at it but yet as to their practise do carry themselves very carelesly and indifferently to it which do not mind nor heed nor regard their own welfare and happiness nor the Admonitions which are Administred unto them as putting them thereupon These are the Scorners in a degree likewise and such are included also here in the Text not onely which do refuse wisdom in her Invitation but also which neglect her such as these they are said to scorn as well as the other Whosoever he be that is not reform'd by admonition that man scorns Admonition in the Practical Notion of it and as the Holy Ghost himself interprets whatsoever his particular thoughts and habitual apprehensions may be about it Thus we see who they are that scorn Now answerable to these three sorts and kinds of them there are three grounds for them also Scorning it hath a threefold root from from whence it does arise The first is Vnbelief and Infidelity therefore men Scorn Instruction because they do not believe Judgement and Punishment which is threatned against them They think there 's no such great evil in sin as some make of it they are secure and self-presumptuous As that Person there in the Law Deut. 22.18 19. That root that bare gall and wormwood who blesses himself in his heart saying I shall have peace though I walk in the imagination of mine heart to add drunkenness to thirst The Lord will not spare him but then the anger of the Lord and his jealousie shall smoke again that man and all the curses that are written in this book shall lye upon him and the Lord shall blot out his name from under heaven And the Lord shall sep●rate him unto evil out of all the Tribes of Israel according to all the curses of the Covenant that are written in the Book of the law Such an one as this is will Scorn any thing that is sayd unto him for the reclaiming and amending of him and reducing him to that which is good because he does not believe that there is any such danger indeed in sin as is pretended to be in it Secondly Pride and Self-conceitedness that 's another thing breeds scorning The wicked through the pride of his Countenance will not seek after God and as he will not seek after him so neither will he hearken to any that would draw him to him Pride and Scorn they are such as grow up together and the one is the Foundation of the other Those which are swollen and puff't and lifted up in their own thoughts they disdain all seasonable Admonitions which are cast upon them They think themselves too good for the word and the remembrances of it And they usually despise those persons which do tender it unto them let it be in any thing whatsoever which men use to be puff't up withal whether Birth or Wit or Wealth or what ever it be Those that pride themselves in any of these things they doe accordingly Scorn all such means as should make them better and the Dispensers of them A Scorner heareth not Rebuke Prov. 13.1 Heareth it not that is beareth not patiently and meekly Is not willing and content to hear it Nor heareth it not effectually so as to be amended and better'd by hearing it Thus he does not hear it and all because he is a Scorner one that 's high-minded and conceited in Himself Thirdly Thraldom and Addictedness to any particular lust which men are compast withal this makes them to scorn advise He that 's in love with sin will not love him that rebukes him and reproves him for his sin and that because he hinders him and interrupts him in his delightful pursuits Those which are in league with any lust they do not love to be taken off from it which Admonition it does for them it will not suffer them to fin so freely and so heartily as otherwise they would doe Every check is a restraint because it meets with the Conscience of the person upon whom it is fastened who has somewhat within himself joyning with anothers Reproof and taking part with it against himself This makes men in stead of rising up against their own corruptions to rise up against those which warn them and tell them of them Rebuke a Scorner and he will hate thee as it is in the verse before in this Chapter Again He that Reproves a Scorner gets to himself shame And he that Rebukes a wicked man getteth to himself a blot Namely which is fastned upon him by him who is reproved And this now for the opening unto you what is meant here by Scorning with the grounds and occasions of it Now further for the Punishment which is here annext unto it I say it is first of all considerable in its simple evil and inconvenience If thou Scornest thou shalt bear it Scorning is followed with Punishing as belonging unto it And there are three things in this passage which do amplifie and illustrate it unto us First The Indesiteness of it Secondly Vniversality Thirdly The Vnavoidableness The Indefiniteness of it that he shall not know what that punishment is The Vniversality in the Expectation of all punishment The Vnavoidableness in that there is no dispensation but suffer he must First I say there 's the Indefiniteness Thou shalt bear it what shall he bear It is not