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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	court_n	great_a	king_n	2,817	5	3.7634	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04220	An exposition of the second epistle of the apostle Paul to Timothy, the first chapter Wherein 1 The text is logically into it's parts resolved ... 4 The seuerall doctrines thence arising deduced. ... All which is accompanied with familiar and delightfull similitudes ... Lastly as the matter requireth: there is vsed, definitions, distributions, subdiuisions, trialls, motiues, and directions, all which be of great vse in their proper order. By Iohn Barlovv ...	Barlow, John, b. 1580 or 81.	1625 (1625)	STC 1434; ESTC S100861	328,113	454

vs the earth to swallow vs Tyrants to murther vs Death to terrifie vs or hel it selfe to include vs ceize on vs Yet looke vp to Gods Omnipotency and we shall be bold as the Lyon quenching Sathans darts walking vpon the waters as vpon dry land deride death make a mocke of Hell it selfe David no doubt thought on this Psal 23. 27 46. Rom. 8. 31. Io. 10. 29. therfore he would not feare the wicked but walke in the valley of death and neuer tremble at the most terrible tidings For if God be with vs what matters it who be against vs None can plucke vs out of his hands And in respect of others this may moue vs to hope aboue hope for he can bring home the Rom. 11. 23. Iewes graffe them againe into the true Olive and make the withered branch to beare why should the Eunuch say I am and shall be a dead tree Isa 56. 3. And finally this should teach vs all to tremble before Vse 4. him and to stand in awe of his Maiestie for he can arme the least creature with power to destroy vs yea the caterpillars frogs and crawling lice to vexe and consume vs Oh that this were well considered and seriously thought vpon Would not fraile man tremble if this thing were well weighed We feare the water and fire as dangerous the Beare and Lyon least they deuoure vs And shall we not feare him that after death hath power to cast soule and body into hell Pilate thought to cause Christ to speake and answere him from this ground I am sure we should be moued to leaue sinne and to pray from the same It 's not our houses that can helpe vs our beds that will secure vs our great barnes purple and fine linnen that can protect vs For at midnight euen at midnight he can send his Angell to slay thousands and pale death who is no respecter of persons to haunt the court wither the greene branches and kill the strongest stoutest What a cry was sometimes in Egypt What fearefull newes to the rich man This night Luk. 12. 20. shall thy soule be tooke from thee Cannot he cause Achitophel for all his wit to hang himselfe and play the foole Iudas to be his owne executioner And Saul to fall on his owne sword Wherefore consider him that bindeth Kings in fetters and aduanceth the poore to great degree And the more thou shalt thinke on Gods power the stronger shall be thy faith the more firme thy hope the greater awe wilt thou stand in and be the more fearefull to sinne and forward to all good duties Then let this point take deepe impression and neuer depart out of thy mind And if thou wouldest haue experience of Gods power Psal 92. 5. 6. Rom 1. 20. 2 Cor. 12. 9. 1. Meditate on his workes of creation 2. Consider how he hath destroyed and dissolued the strong and cursed worke will is goodnes yet we adde evill for as the vnderstanding is exercised about truth and error though error be but a swerving from the truth and by accident part of the intellects obiect so is the Will conversant about good and euill in the same manner The Will may seeme to haue two contrary motions to will and nill the first embraceth good the second refuseth evill yet I haue sometimes thought that to nill is rather a cessation then an action For as the hand doth extend it selfe to apprehend what the eye iudgeth for good but moveth not at what is evill except by violence it were imposed vpon it so likewise it may seeme to be with the Will viz. acting about good resting in respect of evill And a man may be said to nill what he doth not will But we leaue this to the most learned to iudge of Goodnes may be considered either first or from a first The former is in God and indeed very good so that he willeth himselfe necessarily and primarily because he is the chiefest good and this may be said to be an internall not an externall action for so the acts of Gods will are distributed The latter is whatsoever proceedeth from God and this good is of two kindes either of nature or grace and his Will is conversant about them both as its proper though secondary obiect Finally Evill is likewise double the one the evill of sinne the other of punishment And in both the Will of GOD worketh though not directly and altogether with approbation For in no wise may we thinke that the Lord affecteth alloweth commandeth or allureth directly to sinne But forbiddeth disswadeth and punisheth it according to that These things haue I hated and the soule that sinneth shall Zach. 8. 17. Psal 5. 5. Ephes 5. 6. dye Notwithstanding the Lord though not by coaction or a forced necessitie permitteth and suffereth these things to be and doth dispose of them for good and profitable ends therefore he the rather doth suffer them then altogether prevent and hinder them For although evill as it is evill is not good yet that not onely good but also evill should be is good for the evill of sinne and affliction can the Lord turne to his glory and his childrens good and by direct opposites we the better perceiue which is the best But obserue that sinne and punishment of their owne nature are naught and become good by accident onely As we haue described the Will of God according to our power so we may in the next place vse a distinction But this must be well considered that Gods Will is but one it admitteth no diuision into Species yet as his wisedome is simple notwithstanding the Apostle calls it by reason its refracted in the creatures the manifold wisedome of God so in like fort for the same reason Gods Will may diversly be considered and distinguished Ephes 3. 10. And in the first place it may be said to be internall and The first Distinction of the Will of God externall And it s called internall because it worketh in him and hath God himselfe for his adequate and proper obiect for God willeth himselfe before he can will any other thing The externall is that whose obiect is said to be without God that is to say all created things or whatsoeuer is not himselfe The first is necessary and essentiall to God the second seemeth to be after a sort accidentall yet free and is the foundation and roote of all Contingents in the whole frame of Nature Againe Gods will is either secret or revealed We call it The second distinction of Gods Will. secret not in regard that he knoweth not before hand what he will will but in respect he keepeth it at the least for a time hid from vs As the day of a mans particular departure and the last iudgement Act. 1. 7. And this is but one and the same Will in God for the time of its manifestation and the manifestation it selfe are but adiuncts or accidentall

title great and good enough these are the servants of the most high God was no small commendation Mala. 4. 4. Acts. 16. 17. For what is God Is he not the first cause of all things Reas 1. And supreme governour of the world The King of Kings and Lord of Lords And is it no honour immediatly to attend vpon him Is it a small honor to be next to our Soveraigne What then shall it be to be so vnto God He that serveth God may better his estate in so doing Reas 2. yea were he an Angell therefore it is no base but an honorable thing His actions shall be guided by the golden Rule and silver Reas 3. Precept of his Word and such as the one is the other is to be accounted for if the Rule be excellent the thing ruled by it is so too of necessitie And it is honor in this for all the creatures shall be their Reas 4. attendants and subiect to them Sathan shall not dare in his liuery like a Serieant to arrest them and the good Angels Psal ●1 11. shall preserue them and pitch their tents about them till they take possession of heaven Away then with that to be abhorred Proverbe What Vse 1. profit in serving the Almightie What honor in an holy life Let men thinke what they will holines to God is an honor vnto man and never was man dishonoured who in sinceritie served this Master Here let the Lords servants though poore and base in other Vse 2. respects yet reioyce in this that they serue the Lord. For this is to be of the true line Princely bloud and noblest familie He that can truely say I serue God giues himselfe the greatest title of dignitie This should moue all men poore especially to become Vse 3. the Lords servants for this is the onely way to honor and all promotion O that men did thinke so then fewer words would winne them from the world to attend on this never to be praysed-enough Master And this point should moue Parents to make their sons Vse 4. the Lords servants We esteeme it a wonderfull honor and so it is indeede if wee haue a childe that attendeth on his Prince returneth to his Countrey being clothed in silke and sattin and having one of the Kings rich coates vpon his backe what should we then esteeme it to haue a sonne clothed with the righteousnesse of Christ and enriched with all the saving graces of the spirit Angels attending on him and a Kingdome prepared for him Is this nothing Then labour for it for your selues for your children I serue Out of the word serue I obserue that A Christians course is not idle but laborious Doct. 5. Service is laborious a religious course is service therefore laborious Name what you will in religion and it requireth labour diligence Are we not commanded to enquire seeke knocke worke and create It is as it were a new creation Ier. 6. 16. Mat. 6. 33. 7. 7. Phil. 2. 12. Because its a difficult thing to get faith keepe faith or to Reas 1. liue by faith faith comes not by nature it growes not in every mans heart neither is it as some iudge so easily to be had he that will haue it must haue a broken heart rent by the Law for as a man doth not plant Trees on rockie mountaines no more doth the Lord sow this seed in stony and hard hearts he that will possesse it must attend diligently Pro. 8. 34. at the postes of Gods house for it comes first and is begot by hearing of the Word Preached and then prayer Rom. 10. 17. and the Sacraments will conserue it increase it Lord I beleeue helpe my vnbeliefe and Lord increase our faith But it s Mark 9. 24. Luk. 17. 5. a prettie piece of service to liue by faith when all reason failes vs then to cast our selues vpon the Lord and to depend vpon his bare promise as I may say is a worke of wonderfull difficultie haue not the best of Gods servants Psal 7● 2. staggered and almost fainted in this piece of service Some cry tush I never doubted I will never be moved Well to such I say nothing for though they bragge they beleeue every thing yet I know that if I should tell them their estates they will not beleeue that one thing And as it is a hard taske to get faith keepe faith and liue Reas 2. by faith so it is no lesse labour to get a sound knowledge of the Precepts to keepe it and practise it Paul knew the Law of God but what a stirre had he to obey it And if we must cry and call for knowledge seeke and search for her Prov. 2. 4. as for silver oare in the earth bowels will it be a matter of lesse moment to put it in practise No no. The vnderstanding like a needle will pierce thorow and into the Precept when the will like a knottie and ill-twisted threed comes churlishly after It s hard to find out a narrow and vntroden path but more difficult to walke in it and not either to be weary or wander the Vses follow And seeing a religious course is not idle but laborious Vse 1. what shall we say of such as take no paines at all in service of that nature How few know their Master or his will And then how can such serue him Who inquireth and cryeth after the vnderstanding of the rules of this great Art by which this worke of religion is to be squared Haue we not more shuffling of cards than searching the Scriptures Playing than praying Feasting than religious fasting Running after goods but fleeing from all grace and goodnesse Some will not set a foot within the Lords vineyard gather one grape of sound knowledge or an eare of vnderstanding if they doe this is their service We haue beene at service And if they kneele downe lift vp their hands and stay till the worship of God be ended though their minds wander their hearts be at home and they returne never the wiser I ween the worser yet they doubt not but God on their part is well served and for his part very well pleased Why should not these men be thus deluded who know they doe little if any thing in Gods service and yet hope to be rewarded And is to serue God laborious Wee must then be of Vse 2. good courage gather strength and quit vs like men he that hath an hard taske will proportion his power according to the toyle The longer the ground hath lien fallow the stronger must be the Teame to teare it in sunder and the farther we take a iourney the more pence must wee put in our purse so the more difficult this dutie is the more must we looke about vs arme our selues and be prepared for the well performance of it And for the better discharge thereof we must labour for What is

the rule forenamed and remembred and having done so the vnderstanding takes a strict and exact view of their agreement or disagreement Now if there be a iust proportion betwixt the acts and the rule then there is excusation the effect of a good Conscience For Faith resteth on the promise for reward from the Law-giuer But if there be a disagreement then followeth accusation the attendant of a bad Conscience For beleefe giues credit to the threat and expects a penaltie And thus you see how a good Conscience excuseth a bad accuseth by reason of faith being interposed Neither need we to doubt but the Gentile had a kinde of faith the which produced these effects Rom. 2. 15. The King of great Brittaine giues a iust law for the well gouerning of his subiects promising a reward to them that obserue it threatning a penaltie to them that transgresse it I my selfe being one of the number heare vnderstand and beleeue it Well a day is appointed when my obedience must be tryed The Law is read and I giue eare vnto it If now my actions answer the Kings command I am not afraid my Conscience doth excuse me Why For I beleeue he will iudge me according to my workes But if they disagree from his Precept then I feare and my Conscience doth accuse me because I giue credit that answerable to the threat I must be rewarded But suppose I were ignorant of my Princes pleasure or knowing it did not yet credit it should I then haue excusation or accusation Not and the reason is in that I want faith to beleeue the promise or threat which are of force to accuse or excuse being credited Let vs apply it God the King of all the world hath giuen man a Law writ without him or within him that skils not to gouerne his actions he also hath passed his vnchangeable Word that the observers of it shall liue the transgressors dye All this I giue credit to Now when I apply mine actions to the Law and they are proportionable to it then my Conscience excuseth me for here is a good seeing together Notwithstanding all this Faith must credit the promise and threat for producing of these effects and is in truth the first and remote cause though Conscience be the second and nearer of accusation and excusation When the hand doth amisse we vse to say can yee not see Yet it is not the eyes fault And so in this we doe the like appropriating that vnto Conscience the which properly and immediatly springs from faith And tell me why doth the Devill tremble Is it not from faith Why are the profane fearefull Is it not from faith Why is a good Christian chearfull Why He hath kept the patterne and hath faith and why doe we sometimes doubt sometimes beleeue But from partiall obedience and an imperfect faith Yet as wee haue said Conscience doth accuse and excuse cause ioy and feare as the Precepts of Grammar the boyes Latine but not without faith And I pray you would a Scholler care at all whether his Latine answered the rule or no had he not faith to beleeue the truth of it and his Masters promise threat And thus you see our opinion let the learned iudge 2. The second effect accompanying a good Conscience is Ioy ioy I say vnspeakeable vnvtterable Davids Harpe was nothing to this yet made full pleasant Musicke A good Conscience will make the heart to leape the face to shine fill the breasts with milke and the bones with Marrow It s Prov. 15. 15. Iudg. 9. 13. a great a continuall feast Irke Wine it cheareth the spirit of God and man Let Saul want it his kingdome will augment his feare Naball may make a feast like a King Belshazzar carowse in Bowles but having not this dish their thoughts will trouble them and their hearts in the middest of all their mirth dye within them This this is the ground of all true and solide ioy the best musicke will it make that ever was heard What caused Iob to laugh at death Peter to sing in prison Paul to comfort himselfe in the angry Adriaticke Sea And Stevens face to shine like an Angell when the stones came flying about his eares Any thing but a good Conscience The gallants of these daies may seeme the onely merry men but without this they are all base wretched miserable 3. Shall we thinke that Conscience goeth alone or with one single attendant or two as Iacob to Padan-Aram Ionathan with his Armor-bearer or Nehemiah to view the walls of Ierusalem No no Ioy is on its right hand and contentation runnes with it Cast a world into the heart of man he is not satisfied when as Paul not having a penny shall rest contented If thou canst but see the face of a good Conscience in the closet of thy soule engrauen on the Tables of thine heart thou maist cry with old Israel when he saw Ioseph his sonne aliue I haue inough or with Mephibosheth when the King returned safe let the Zibaes of the world take all For Conscience is a rich Treasure a Cabinet full of precious Pearles a costly banquet I say that Bread nourisheth Drinke refresheth but a good Conscience is all in all 4. Doth not Conscience also walke with Hope and giue good evidence for time to come It s like a rich Merchant who keepeth Factors in a farre Countrey and forreigne Land Doth it not send hope to trade and barter in the India of heaven from whence she returnes with comfortable tydings and supporteth Conscience vntill all things be had in perfect vision Were it not for this the heart would burst and good mens spirits faile them for feare Hope will still be whispering Conscience in the eare bid it be of good comfort and not faint for the time of its visitation is at hand Truely a Consciencelesse man is a hopelesse man and he that wanteth that shall perish 5. Also Conscience is alwayes armed and attended with courage boldnesse And is not that worthy the right hand of fellowship A man of Conscience dares stand before Princes plead his owne cause and force Faelix a bribing Iudge to tremble What made the Prophet to giue King Ahab the lie The Apostle to call the high Priest painted wall And Iohn to tell Herod he was an Adulterer But the force that floweth from a good Conscience He that hath a good Conscience may quench the fiery darts of Sathan conquer the King of feare and shake off all terrible tydings Keepe it and it will keepe thee safe amidst ten thousand dangers Sayle thou in this ship and it will land thee in safetie when they that want it shall split the barke of their soules vpon the rocke of condemnation 6. Conscience as thou hast worthie attendants in this thy Pilgrimage on earth so thy reward shall be great in heauen For thou shalt haue thy seat in the noble house of the soule till the day of iudgement Peace shall be thy

11. with Gods Saints For there the deuil endeauoureth to dwell as the Pope at Reas 1. Rome at this day he raiseth stormes of affliction the leprosie of sin cleaueth close to their walls through his setting on Againe those places cōmonly haue many sorts of false religions Reas 2. all will cōspire against the truth in that become friends as we see in Herod Pilate in crucifying of our Lord Iesus so we read of Ephraim against Manasseh Manasseh against Ephraim yet both against Iudah Isai 9. 21. Let none thinke that the greatnes of the place can exempt Vse 1. him from pouerty or persecution Be not too forward to pitch thy Tents at Bethel except Vse 2. thou haue a full and lawfull calling Lot may liue better in little Zoar then in the great city of Sodom Christ in the small village then at Ierusalem Moses at Madian then in Aegypt Where On●siphorus relieued Paul so worthy a man and an Apostle this will follow that The best man and worthiest Christian may stand in want be Doct. 12. releiued by a meaner person that both for soule and body For the one may be in prosperitie when the other is in aduersity Reas 1. in peace when the other is in war corporal spirituall God bringeth it to passe for to encrease affection to knit Reas 2. them the nearer together in the bands of loue and amitie Doe not lightly regard thy inferiour brother for the weaker Vse 1. may doe pleasure to the stronger Timotheus may do Paul a kindnes in carrying him his bookes and parchments And the meaner man weaker Christian by this may be Vse 2. of comfort for little doth he know how the Lord will imploy him Iephthah was despised being basely borne yet in future time the people prayed him to be their Iudge and he was so and he fought and prevailed for Israel The third point we note where Onesiphorus ministred to him many things is this that A good man thinkes nothing too deare for the preachers of the Doct. 13. Gospell We are commanded to make such partakers of all our goods Rom. 15. 27. 1 Cor. 9. 4. c. For they giue spirituall things for carnall Reas 1. Reas 2. Reas 3. They watch for mens soules They suffer much paine in study reproches of the wicked and bitter pangs for others good In a word they are the Ambassadours of the great King Reas 4. Vse 1. This checketh many who would be reputed forward professors and with Simon Magus some great bodies yet thinke all too much that goeth that way These could be content that like Paul Ministers would turne tentmakers But be thou otherwise minded if he be a man sent from Vse 2. God preach the word and is faithfull holy all thou hast is too little for him Let such a man enioy a sufficient honourable and constant stipend I say if his doctrine be sound his conuersation proportionable make yee much of such But would ye know what letteth 1. Coueteousnes This holdeth all and cryeth giue giue b●t will neuer part with any thing We haue a thousand yong men in our dayes Christ met but with one in his we read ●f that would goe away sorrowfull if they should sell but an hundreth part of what they haue to giue the poore especially were he a preacher 2. Infidelity letteth For men want faith to credit God therfore they be so strait-handed Did men beleeue that they should be rewarded an hundred fold would they not be more liberall And of all men the Vsurer he hath no faith for he will take mans band before Gods for Ten where he might haue the Lords for Ten-times Ten in the Hundred and will not 3. Idlenes is another let these vsually doe nothing so they haue nothing that liue in this lethargie 4. And the last let is vnthriftines An vnthrift and prodigall alwaies be in want for they haue one way whereout more runs in a day then will returne in a yeare The two first Coueteousnes and Infidility get all but will part with nothing the two letter vnthriftines Idlenes either are vsually in want or if they haue it it runs apace but a wrong way and takes its rest but neuer on the right subiect So that let Ministers neuer expect maintenance from any of these especially if he cry out as he must against these bosom and beloued sins Christ was neuer worse vsed or Paul either then when they preached against Coueteousnes and Prodigality And lazie vnthriftie persons make sure work for amending for the one is vsuall turning himselfe on his bed like a doore on its hinges and the other in the tauerne or tipling house into a barrell or a beast when they should heare the preacher and be reformed And to end with the end this we note for a conclustion tha● In the greatest straits the Lord remembreth them that suffer Doct. 14. for his cause and Gospel Read the Acts of the Apostles Paul was releeued at Rome often at Ephesus yea the rude Barbarians did vse him kindly Act. 28. 2. For God hath the most glory by them Reas 1. 2. 3. 4. The rest of the Church most benefit by them The truth the greatest prayse by them And sin Sathan all his depthes the greatest ouer ●●row by them and shall not the Lord then remember them Let vs imitate our heauenly Father euer respecting those Vse 1. most that suffer for our good and alwayes to the vttermost of our power to make much of such Priscilla and Aquila must be greeted much respected why for they to saue Pauls life laid downe their owne neckes Surely if God deale mercifully with those that suffer for him shall we want compassion towards them that suffer for vs And is it so as we haue heard Then be resolute in the Vse 2. Lords cause take vp thy burden gird thy sword vpon thy thigh put on al the armour of a Christian souldier march on in thy ranck and order What if Sathan tempt thee the Serpent brood do bite thee the fiery triall befall thee or the King of feare pale fac'd death looke grin vpon thee Yet the word is gone out the oath is 〈◊〉 to it and the Spirit hath sealed that they that suffer for the ●ruth of God of Papist or Pope men or Deuills in Rome or is ●ll shall neuer be forgotten for saken Take a view through all 〈◊〉 holy letters cast thine eye on all the former ages looke where thou wilt or canst and thou shalt alwayes find it so that in the greatest misery God hath remembred mercy in the greatest weakenes giuen power in the most pinching pouerty sent plenty and in death conveied life Wherefore neuer feare want misery penury mortality for the Lord shal be with thee whether soeuer thou goest and in what estate soeuer thou beest But me thinkes I heare some say What needeth all this 〈◊〉 not at peace may we not sit vnder out vines sleepe safely in our beds walke the pleasant fields eate drinke and take our pleasure Mistake me not For I am not weary with these fauours I wish the Sun of that morning may neuer rise or that euill time approach wherin it might be said the Arke is gone and the glory of God from this our Israel Yet is not Sathan compassing the world hath not the Serpent much viperous spaw●● will not his great instrument that blacke crawling vgly adder the Papist be casting foorth his venome shooting out his sting and lye lurking in the sweetest herbes to bruise the heele of the seed of the woman But to let this passe death will come iudgment will come and damnation will come this thou knowest And is it then in vaine to comfort thee against those three fierce gyants that thou shalt conquer and ouercome them all that not an haire of thine head shall perish but thou shalt be landed safe at the kay of Canaan the kingdome of God I cannot tell I doe but guesse yet except thy faith exceed mine me thinkes I am not herein at all deceiued neither a whit vnprofitably exercised But I say no more Let the day declare it FINIS Laus Deo Amen