Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	word_n	work_n	worship_v	20	3	7.3038	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42920	The holy arbor, containing a body of divinity, or, The sum and substance of Christian religion collected from many orthodox laborers in the Lords vineyard, for the benefit and delight of such as thirst after righteousness / ... by John Godolphin ... vvherein also are fully resolved the questions of whatsoever points of moment have been, or are, now controverted in divinity : together with a large and full alphabetical table of such matters as are therein contained ...	Godolphin, John, 1617-1678.	1651 (1651)	Wing G943; ESTC R9148	471,915	454

are not spoken circumscriptively as though God were contained in the Heaven or as though if the Heavens were not God could not be as the Inhabitants of the Earth cannot be when the Earth ceaseth for God was before all Heavens and Earth and Creatures but because his glorious Presence and Attributes are most eminently visible in Heaven and also to set forth his most mighty power Psal 115.3 he is by an excellency said to be in Heaven Heav'n is thy Throne Great God how then dare we Who but the Creatures of thy Footstool be Look Heaven-wards and cast an eye aloft Or lift hands to ' gainst which we have so oft This Charter thou hast seal'd us by thy Son The Priviledge of our Adoption Heav'n thy Throne Vanish distrust carnal fear Thou canst our Prayers grant as soon as hear But teach us by thy Spirit this holy skill To ask in Faith what answers to thy will §. 5. Hallowed be thy Name BY the Name of God is meant the whole worship of God or Gods Name is any thing that may be referred unto God in which he may be considered as his Word his Sacraments his Servants and his Works So that by the Name of the Lord we are to understand That whatsoever it is whereby the Lord is made known unto us according to his most glorious Attributes as Wisdom Power Justice Mercy c. and this may be either by his Titles his Word or his Works Now we must know That Gods Name cannot be more sanctified in it self then it is but the sanctifying of it that we here pray for is That it may be sanctified in us which may be when it heareth well by our walking worthy of this holy Name which is amongst us called upon and professed for contrariwise it is said to be blasphemed Rom. 2.24 And whereas thy Name O Lord is used as unholy by prophane worldlings vindicate and deliver it from such abuses and make us to stand for thine honor against such and provide for the preservation of the same from being used as a common thing working in all thy people an holy consent to hallow it together abstaining from all common unworthy usage thereof And open our eyes that we may know thee aright and may discern thy Power Wisdom Justice and Mercy and enlarge our hearts that we may sanctifie thee in them by making thee our Fear Love Joy and Confidence and open our lips that we may bless thee for thy goodness yea open our eyes that we may see thee in thy Works and strike our hearts with reverence of thy Name appearing in them and grant that when we use any one of them we may honor thee in our sober and sanctified use thereof This Petition comes in the first place because it is the end and scope of all the other for the end of all things must be Gods glory and it is placed before Thy Kingdom come to teach us That no man can be a true Subject of Gods Kingdom unless that in his heart he maketh principal account of Gods glory Thus the first of the three first Petitions in the Lords Prayer concerning God immediately concerns Gods glory it self The other two the means whereby Gods glory is manifested and enlarged amongst men For Gods glory is then manifested and his Name hallowed among men when his Kingdom doth come and his Will is done And this order of the Petitions that the first three concern Gods glory the other three our selves teacheth us how gracious the Lords is towards us sinful men allowing us if we come with one request for the advancement of his glory to come with another for our own benefit if with three for him with three for our selves also but first in order are his three for if we seek our selves first and chiefly we ask in vain The order of placing the Petitions concerning Gods glory first and then those concerning our selves teacheth 1. That God is absolutely to be respected and for himself but Man for Gods cause 2. That the first and main thing by the Lord intended in Creating all is his own glory and whatsoever is good for man is subordinate to this and onely so far forth to be sought after as it maketh for Gods glory 3. That the glory of the Lords Name is so dear unto him as that he did not onely make it his Mark in the Creation but in every particular duty done by man he setteth it still as his Mark as here in Prayer in giving the Law in the Gospel at the very Nativity of the Blessed One the Angels are heard lauding and glorifying God The Name of God signifieth 1. God himself Psal 116.13 2. Gods Commandment and Charge his Divine Will and Authority Mat. 28.19 3. The Divine Attributes Properties and Works of God in which signification it is here principally understood Holy signifieth 1. All the Properties of God for all the vertues of God are holiness 2. That holiness which is in his Creatures that is their conformity with God which is begun in the godly and is perfect in the Angels 3. The ordaining and appointing of things to holy uses The word of Hallowing is here taken in all these three senses To hallow or sanctifie is in Scripture used three ways viz. 1. Of us 1. When we hallow or sanctifie our selves and others that is when as touching external and outward things we prepare our selves and others to glorifie God 2. When we hallow and sanctifie God that is 1. When we acknowledge God to be holy or to be such as he hath declared himself in his word and works 2. When we profess God to be holy and so magnifie him according to his will both in minde and word as also in deed and works 3. When we refer the true Doctrine knowledge and profession of Gods holiness and likewise our Prayers and actions and even our whole life unto that end whereunto we ought and whether God hath commanded it to be referred that is to the glory and worship of God himself 2. Of God when he doth sanctifie others 1. Inwardly by his holy Spirit 2. Outwardly by his word which he effectuateth 1. By seperating them from their sins 2. By reviving and quickning them by his holy Spirit 3. By the continuing of both 3. Of Christ 1. Passively because 1. The word was ordained and consecrated by the Father to the Office of the Mediatorship 2. The humane Nature of Christ was consecrated out of that whole lump or mass that is was selected from among all Creatures to the union with the Word 3. His humane Nature was preserved from sin for the performance of the Mediatorship 4. Because Christ is hallowed and sanctified of us 2. Actively because he sanctifieth 1. Himself 1. As he is the Word the Word did sanctifie with his Father that flesh which he took by preserving the same from sin and by endowing it with all gifts 2. As he is Mediator he sanctified himself by his voluntary

we presently fall a committing the contrary Vice Hope is a sure and certain expectation of Everlasting Life Hope freely to be given for Christs sake and of a mitigation or asswagement of present evils and of a deverance from the same evils of this life and an expectation and looking for all Blessings necessary unto Salvation according to the Counsel and Will of God which Hope springeth from Faith for it is an expectation of such good things to come as God hath promised and Faith believed In expectation especially consisteth the very nature of Hope Rom. 8.24 If we hope we wait The proper object of Hope consisteth in good things herein it differeth from Fear These good things are not past nor present but to come neither are nor have been seen for Hope which is seen is no hope Rom. 8.23 They are such good things as God hath promised for true Hope is termed The Hope of the Gospel Col. 1.23 And such as Faith believeth for Faith is the ground of things hoped for Heb. 11.1 And By Faith we wait Gal. 5.5 Faith is the Mother Hope the Daughter Faith brings forth Hope and Hope nourisheth Faith for except a man hopes and waits for that which he believes his Faith will soon decay and according to the quality and quantity of Faith is the quality and quantity of Hope Thus Hope distinguisheth the Faith of Christians from the Faith of Devils and Reprobates and from Temporary Faith A man hath never Faith to believe but he hath Hope which makes him expect what he believes yet true Hope may be mingled with Fear for if there be nothing but Hope it is a sign that Hope is not good This lively Hope makes us labor for the accomplishment of what we believe it keeps our heads above the waves of Adversity without which of all men a Christian is most miserable 1 Cor. 15.19 it being simply and absolutely necessary to Salvation for where no Hope is there is no Faith And as it is true That no man can hope except he first believe the Promises so it is as true That Faith is necessarily upheld and nourished by Hope Faith is Hopes Foundation Hope Faiths Nourishment Faith believes the Promises Hope waits for the fulfilling of them Faith believeth and is perswaded of life Eternal Hope looketh when it shall be revealed for this cause Paul saith We are saved by Hope Rom. 8.24 The Love of God is a holy Disposition of the heart arising from Faith Love whereby we cleave to the Lord with a purpose of heart to serve him and to please him in all things which Love is so Necessary to Salvation as he that hath it not is in a cursed and damnable condition he is not in Christ if he do not love for there is a tye between all these Faith Repentance Love therefore they are used promiscuously And indeed if we Love not God we rob him for he bought us to be his that is to love him otherwise we rob God of our selves Now the way to Love God is To pray earnestly to acknowledge the power of the Holy Ghost to go to him and say Lord of my self I am not able to do it This acknowledgement of the power of the Holy Ghost is the way to prevail for unless the Holy Ghost kindle this fire of Love in us from Heaven we shall no more have it then cold water is able to heat it self Though the Preachers speak with the tongues of Angels yet shall we not be brought to love the Lord till he shew himself to us till he opens the cloud and shews us the Light of his countenance It was Moses his Prayer Shew me thy Glory that is thy Excellency which is exceeding glorious Moses asked not this to no purpose to satisfie his fancy for then the Lord would not have heard him but that by the better knowing the Lord he might love him the more for a principal means to the love of God is the knowledge of God and indeed therefore we love him not because we know him not This is the reason the Angels and the Saints love him most because they know him most and why in heaven when we shall be present with him shall we love him so abundantly but because we shall then know him face to face The Fear of God Fear is To acknowledge the infinite Anger of God towards sin his great Power to punish sin his Wisdom and Justice and that Right and Dominion which he hath over all Creatures which Fear is a great part of the Worship of God and one infallible Sign of the true Religion for that Religion is true wherein God is truly worshipped and that is but one and in it onely men shall be saved Which true Christian Religion is a Spiritual Band whereby men in a certain holy Reconciliation are made one with God and are kept in his Love and Fear that at length they may be made partakers of his heavenly Glory and of blessed Life And though all grant that to be the true Religion which hath been delivered by God himself yet which may be that Religion delivered from above will never be agreed on amongst men till our Lord Jesus returning to Judgement decide the Controversie Now we must not understand this Fear to be a servile Fear arising from a knowledge and an accusing of sin and from a feeling of Gods Judgement and Anger against sin and is a shunning and hatred of God and Punishment not of sin and is so much the greater how much the more certain expectation there is of everlasting Damnation and how much the greater despair there is of the Grace and Mercy of God But the Fear required in this Commandment is a Filial Fear such as Sons bear towards their Parents who are sorry for the anger and displeasure of their Father and yet notwithstanding are always perswaded of the love and minde of their Father towards them So that the Fear of God in the Regenerate in this life is an acknowledging of sin and the wrath of God and an earnest grief for the sins committed for the offending of God and for those calamities which by reason of sin both we and others sustain with an earnest desire of avoiding those evils by reason of the knowledge of that Mercy which is shewed unto us through Christ Mat. 10.28 Thus God alone is the proper object of Fear for what fear is due to man is due to him onely in and for the Lord whose Image he beareth more eminently by vertue of some Authority or Dignity pertaining to him which is to be feared And the extent of this Filial Fear of God is so large as without it other holy Duties cannot be well performed yea the whole Worship of God is often comprised under it Thus Mat. 4.10 Christ expresseth the Text Deut. 6.13 And thus Mat. 15.9 Christ expresseth the Text Isa 29.13 The Vices contrary to the Vertues in general contained in this Commandment

benefit of our Creation and by his Manifestations Indeed we must not neither can we possibly know God as he is in himself for so he is Infinite and therefore Incomprehensible in regard of us but we are to conceive him so as he doth reveal himself to us in his Creatures principally in his Word Now as Ignorance is in it self a sin and a cause of sin so is it in it self the punishment of sin and a cause of the punishment This Ignorance is called Hos 4.6 The Mother of Destruction though the blinde Papists proclaim her The Mother of Devotion From this sin of Ignorance they derive their Devotion or their Superstition or which is worse their Idolatry They say Ignorance is The Mother of Devotion the Apostle says of Idolatry Gal. 4.8 which speaks Truth judge The Papists hoodwink the poor people and tell them the knowledge of the Scriptures will cause them to erre Christ saith Ye erre not knowing the Scriptures Mat. 21.19 which speaks Truth judge Upon Ignorance of the Scriptures must needs follow Ignorance of Christ for they are they that testifie of Christ Joh. 5.39 Now Ignorance being in it self a most odious Vice against which Christ will come in flaming fire to render vengeance 2 Thess 1.8 and a Mother sin of many other notorious ones it is as strange to us as true in the Church of Rome how any man that hath but the light of Nature should be so blinde as to imagine the least light can come out of darkness yea when the Devil the Prince of Darkness is said to be the God of them that are blinded 2 Cor. 4.4 Thus are they pitifully beguiled that think the Scriptures being a two-edged Sword is too sharp and keen for Lay men and women and such as have not skill in Tongues and Arts and therefore the knowledge thereof very dangerous for them in case they should pierce and wound their own Souls and Consciences with this Sword as children hurt themselves with Knives but in a secure and quiet Ignorance they may go to Hell unmolestedly without the least check or trouble of Conscience Blinde Souls not knowing that the Word of God as it is sharp in it self so hath an inward power to give sharpness of wit and that unto the simple and to the childe knowledge and discretion Prov. 1.4 so as by the Word they may learn how to use the Word How dare then any thus counter-command God himself and question his Wisdom who is Wisdom it self and hath expresly commanded the people to use what these presumptuous Worms and audacious Wretches prohibit them Whom did Christ except when he said to all Search the Scriptures Joh. 5.39 Or whom did God when he expresly commanded that the Law should be read to all even men women children and strangers Deut 31.11 12. This not knowing the Word of God is the Mother of Ignorance and that the Mother of all Impiety If we desire therefore to know God hereafter as he is let us endeavor to know him here as he hath revealed himself to be for the ignorance of God in this world will debar us of the knowledge of him in the next and for ever exclude us from that blessed experience the Saints and Angels have of him to all Eternity Mans Ignorance touching God appears in that though the minde of man knows there is a God yet naturally man will not acknowledge 1. The Presence of God for if he did he would not without remorse or sear commit those sins in Gods sight which he is afraid and ashamed to do in the sight of men 2. Gods particular Providence for in time of Distress the Promise of Help from men will more chear him then his Hope in God so that he trusts more in the Creature then in the Creator 3. Gods Justice for naturally man thinks that though he sin he shall escape punishment Deut. 26.16 4. Though man knows God must be worshipped yet naturally the Minde discerneth not of Gods right Worship Rom. 1.21 23. 1 Cor. 2.14 Mans Ignorance of himself by Nature 1. No man naturally knows the blindeness of his own minde men think themselves wise when in the things of God they are fools Rom. 1.22 2. Man cannot discern aright of his own sins nor see the vileness of them naturally though his Conscience oft accuse him if he did he would not sin as now he doth 3. Man naturally doth judge amiss of his own frailty and mortality for there is no man so aged but thinks naturally he may live longer and thereby deceives his own poor soul 4. Natural men cannot discern aright of the end and scope of their lives for naturally they wholly seek their own praise and their own good in stead of Gods glory and their Brethrens good 5. We cannot naturally discern of our own true happiness for we measure it by outward things esteeming the rich and honorable most happy and the poor most miserable when most commonly the contrary is true There is a twofold Ignorance 1. When we are ignorant of those things which we are bound to know called Ignorance of an Evil Disposition And this is evil properly 2. When we are ignorant of those things which by the Law of God we are not bound to know This is not sin The means prescribed by God to expel Ignorance must be used by us for these Reasons 1. That we may obey God therein who both hath decreed ends and ordained means to those ends and not tempt him by contempt thereof 2. That we may obtain the Blessing of Knowledge decreed for us according to his Promise and that to our Salvation 3. That we may retain a good Conscience in using the means although the expected event do not presently follow Again Ignorance is fourfold viz. 1. Natural or engendred in men which is of those things which we are ignorant of or cannot understand through the corruption of our Nature 2. A simple and meer Ignorance simply for want of means condemned Joh. 15.22 when the means of knowledge is wanting 1. Within a man there being dulness and want of capacity 2. Without there being no Vision Prophecying failing Preaching coldly or as seldom exercised as practised This is not excusable Prov. 29.18 3. A careless Ignorance which is a neglecting and contemning the means of Salvation 4. A wilful Ignorance because men will not see their sins nor know their errors a purposed and endeavored Ignorance which is of those things that our Conscience telleth us must be enquired after neither yet do we enquire after them with a desire of learning them and obeying God called affected Ignorance when there is no fault in the means wanting but we are contented to be ignorant even under the Means that we may sin the more freely This is the highest kinde of all Ignorance and is damnable Ignorance is the Mother of many grievous sins especially of Heart-Atheism Prophaneness Inward Idolatry and Apostacy All which are forbidden in this Commandment

4. When Children are stoln from their Parents or Servants from their Masters called Plagiatus Theft springs into three Branches viz. 1. Inward onely as when we suffer our mindes to be ranging after our Neighbors goods 2. Inward and Outward also as when we wish and seek for fit opportunities 3. Outward onely as when we execute the act it self Theft inward and outward onely is 1. In Speech as when we wish to have another mans goods 2. In the Eye Job 24.16 as the Thief goeth about in the day time and chalketh out the house which he would rob in the night The outward Theft is 1. Publike when that which is common to a whole company is wrongfully translated to the private use of one or more 2. Private which is partly 1. The abuse of our own goods which is 2 ways viz. 1. By lavishing it away which is either 1. In Apparel when we bestow more therein then our Calling our Ability or the maner of the countrey will permit 2. In Nouriture when we eat or drink more on delicate things then are necessary 2. By withholding it from the necessity of others when we rob the Poor of our Charity which is his due 2. The taking away from others that which is their own and this is 1. By pretence of Justice as 1. When in bargaining things are not bought and sold to their value 2. In letting of Land when higher price is set thereon then the careful Tenant can live by and in the Tenant when at the term of years he maketh spoil of the Land to the hurt of the Landlord 3. In Servants that labor not faithfully for their Wages and in Masters that reward not their Servants for their Service 2. By Violence which consists in robbing and stealing The Remedy of this sin is Trust in God and contentedness in that condition wherin God hath set us which we ought to have for these Reasons viz. 1. Because God knoweth what is best for us far better then we our selves do 2. We have this comfortable promise from him That he will never fail us nor forsake us whether we have little or much whether we be in prosperity or adversity 3. Nature it self is content with a little Naked it brought us hither and will so convey us hence 4. From the consideration of the contrary fruits which spring from ambitious resolved purposes of growing great and rich From all such as have taken any thing away wrongfully Restitution is especially required which is twofold viz. 1. Actual required of all such as are able when we return back willingly what we have taken away unjustly for the punishment of Theft is Restitution even unto bondage if he be not otherwise able to repair the damage and in some cases death 2. Mental which is only in purpose and desire of the minde when we are able in any kinde to do no more which is accepted of them that are poor indeed and truly repent them of the fact Restitution is required for these Reasons Exod. 22. Lev. 6.1 viz. 1. Because it is a fruit or sign of true Repentance and turning unto God Luke 19.8 2. Because without Restitution there can be no Remission Ezek. 18. 33.15 forasmuch as otherwise the Repentance is falsly counterfeited and not truly practised 3. The performance of it is a very special means to bring a blessing on us Deut. 24.12 13. 4. God will accept it as a work of Justice and as a fruit of the Spirit 5. The unjust retaining of other mens goods hindreth many good things from us insomuch as God will accept no service or duty at our hands until we have rid them of things evilly gotten Mat. 5.23 24. The desperate folly of all such as aym not at Gods glory in procuring to themselves the things of this world appeareth by these particulars viz. 1. They prefer their own outward estate before the eternal Salvation of their own Souls yea even before God himself 2. They place their happiness in the goods of this world then which nothing's more vain Prov. 25.5 3. They make themselves slaves to that which should be their slave and drudges for they know not whom their enemies for ought they know 4. With much pains care grief and fear they travel for that which if Gods honor be forgotten may soon be most riotously and prodigally lavish'd away 5. They make themselves vassals to Satan and seek by him to become wealthy whereas indeed it is the blessing of God which maketh rich Prov. 10.22 if such have wealth they have it in wrath and in wrath will it be taken from them 6. They bring Gods curse into their house and with their inheritance leave it to their Posterity In most kindes of Policy lurketh this sin of Theft therefore in the use of all Policy observe these four principal Caveats to make it lawful 1. Nothing must be said done or intended against the Truth specially the Truth of the Gospel 2. Nothing must be said done or intended against the Honor of God in word deed or shew 3. Nothing must be wrought or contrived against Justice that is due to man 4. All actions of Policy must be such as pertain to our Calling and be within the limits and bounds thereof And because murmuring at our condition and state of life frequently occasions this sin of theft let us be advised how low soever our condition be not to murmure at it for these Reasons viz 1. Because contentation is a ready and approved Medicine for all Miseries and Maladies whatsoever 2. We have a gracious Promise from Gods own mouth that he will not suffer us to lack nor leave us destitute of help but will support our wants and minister to our necessities Psal 34.9 10. 3. The Providence of God ruleth all things so that nothing befals us but by his Will and Pleasure therefore ought we to relie our selves wholly upon him 4. No man hath so mean an estate and condition but he may gain some glory to God in it yea all that befals us is for the best to them that fear him 5. May not the Lord of all do with his own what he please Matth. 20.15 6. It is the preserving of Humane Societies and Commonweals that some should be Superiors honored rich strong learned noble others Inferiors that should honor be poor weak unlearned ignoble without this no Policy could stand 7. The Lord thus dealeth to manifest his Wisdom and Power he will cast down those whom he purposeth to advance and many times afflict them with poverty whom he meaneth to enrich with everlasting glory Jam. 2.5 8. Let us consider that we are here as it were in a Prison or Pilgrimage in a place of Bondage or Banishment 9. It is Gods Will to prove our patience how we will bear affliction as becometh good Disciples of Christ 10. Let us remember how the onely Son of God took upon him the form of a Servant the Lord of Heaven and Earth