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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	become_v	gain_v	weak_a	7,469	5	11.0638	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69130	The Christian mans walke with the most regardable and remarkable steppes thereof, the true rule according to which, and manner how we must walke: shewing the infallible properties of the children of light. Newly published by the author Nathanael Cole, Preacher at S. Leonards Bromley in Middlesex, on the backside of Stratford-Bow neere London.	Cole, Nathaniel, 1584 or 5-1626.	1624 (1624)	STC 5534; ESTC S115975	148,624	710

Iewes became as a Iew that he might winne the Iewes to them that are vnder the law as vnder the law that hee might gaine them that are vnder the law to those that are without law as without law that he might gaine them that are without law to them that were weake he became as weake that hee might gaine the weake Hee was made all things to all men that he might by all meanes saue some 1 Cor. 9. 20. 21. 22. Why then may not wee be present at their idolatrous seruices and the like in hope to gaine others it seemes wee may bee any thing Answ Pauls speech must be vnderstood wholly of things indifferent not of things simply euill as their Papisticall courses and Idolatrous practises are not indifferent but euill and wicked And wee must not doe euill that good may come thereof Rom. 3. therefore not to be present at their Idolatries in hope to gaine them Thus their argument is worth nothing being à longè dissimilibus from things farre vnlike Paul speaking I say of things indifferent which there are not Other arguments there are which are not worth answering as being prooued from holy Scriptures or at least they are taken out of the bookes called Apocrypha which wee reiect as not canonicall but these which I haue named are the maine and from these may be answered the other And thus haue I shewed how farre forth we may or may not dwell with the wicked or communicate with their workes All which should teach vs to shunne so much as in vs lieth the very persons of the wicked and their companie but because as hath beene shewen this is impossible for then wee must goe out of this world 1 Cor. 5. 10. therefore our principall care must be to learne to know them and obserue them and in no case to communicate with their sinnes or to bee partakers of their euill deedes rather choosing with Moses to suffer affliction with the people of God than with the wicked to enioy the pleasures of sinne for a season c. Heb. 11. 24. 25. 26. Yea we should rather die and be afflicted with any torments and suffer any punishment than to communicate with Idolatrous worships and other workes of darkenesse as Shadrach Meshach and Abednego had rather bee cast into the hot furnace then worship the golden image Dan. 3. Hauing now finished to the full this Dehortation and answered such questions and doubts as are commonly alleadged to the contrarie Now I come particularly to the Reasons which the Apostle laieth downe to disswade vs from this fellowship and communication with the sins of others First because they are workes of darkenesse therefore haue no fellowship with them Workes of darkenes These words containe the first reason of this dehortation and by workes of darkenesse are meant the sinnes of wicked men as wicked men themselues are termed darknes Ver. 8. And the force of the Apostles Argument stands thus If ye must walke as childrē of light then ye must haue nothing to doe with the workes of darkenesse But yee must walke as children of light Ergo. And the reason of the consequence of the proposition is this because there can bee no fellowship betweene light and darknes 2. Corinth 6. 14. In which place the Apostle handleth more fully the same Argument Be not vnequally yoked together with vnbeleeuers for what fellowship hath righteousnesse with vnrighteousnes what communion hath light with darknes and what cōcord hath Christ with Belial or what part hath he that beleeueth with as infidel and what agreement hath the Temple of GOD with idols Here is the maier proposition and reasons Verses 14. 15 16. But yee are the Temple of the liuing God as God hath said I will dwell in them and walke in them and I will bee their God and they shall bee my people Here is the assumption and his confirmation Vers 16. Wherefore come out from among them and bee yee separate saith the Lord and touch not the vncleane thing and I will receiue you Here is the Conclusion with a promise vers 17 18. Nothing can be more cleare than this place Againe the like Argument is vsed 1. Corinth 10. 20 21. which may thus bee framed If yee cannot drinke the cup of the Lord and the cup of deuils nor bee partakers of the Lords Table and the table of deuils then haue no fellowship with deuils But ye cannot drinke the cup of the Lord and the cup of deuils c. Therefore haue no fellowship with deuils Doe wee prouoke the Lord verse 22. From both which places this generall doctrine concerning all societie with the wicked in their sinnes may bee raised viz. That the externall profession of impiety and wickednesse cannot stand with the nature of godlinesse but that God is most highly prouoked to anger when wee doe partake with the wicked in their wicked workes especially in Idolatry and false worships And this for the scope of the place Workes of darkenesse By workes of darknes are meant all kinde of sinnes whether against the first Table or second What they are the Apostle sets down in this chapter and else-where In this chapter Fornication and all vncleannesse couetousnesse filthinesse foolish talking iesting whoredom idolatry vers 3 4 5. Again Rom. 13. 12 13. rioting drunkennesse chambering wantonnesse strife enuying and the like are the workes of darknesse which he would haue vs cast off And thus all other sinnes of wicked men whatsoeuer are called workes of darkenesse according to the best expositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the works of darkenesse are euery sinne Now sinnes are called workes of darkenesse in many respects First because they come from the deuill the prince of darkenesse and authour of all euill Who is a murtherer from the beginning and abode not in the trueth because there is no trueth in him when hee speaketh a lie hee speaketh of his owne for hee is a liar and the father of it Iohn 8. 44. and so of all other sinnes the deuill is the father of them and the authour of them if not alwayes effectiuely yet suggestiuely and occasionally and that of Iob may well bee applied to the deuill That hee is a King ouer all the children of pride Iob 41. 34. and this is a true position Diaboli suggestione fere omne peccatum peragitur Almost euery sinne is accomplished through the suggestion of the deuill and in this sense the wicked are said to see the workes of their father the deuill Iohn 8. 38. viz. when they see and perceiue his suggestions in their hearts thus hee is called the father of the wicked not qui generat per originem sed imitationem not originally but by imitation The wicked are of their father the deuill and the lusts of their father they will doe Iohn 8. 44. imitating him especially in two things viz. in murther and lying as followeth From all which it appeares plainely that sinnes and sinfull workes are the workes

THE CHRISTIAN MANS WALKE With the most regardable and remarkable Steppes thereof the true Rule according to which and the manner how we must Walke Shewing the infallible properties of the children of light As I haue wrote in few words whereby when yee reade ye may vnderstand Ephes 3. 3. Newly published by the Author Nathanael Cole Preacher at S. Leonards Bromley in Middlesex on the backside of Stratford-Bow neere London This is the way walke in it Esa 30. 21. LONDON Printed by T. S. for Thomas Pauier dwelling in Iuy-Lane 1624. TO THE HOnorable and Worshipfull Company of all our English MERCHANTS trading to East India Grace and peace c. COnsidering with my selfe to whom I might present this worke beeing the third fruits of my labours in this kinde I thought vpon a saying of Salomon in his Prouerbes A man that hath friends must shew himselfe friendly Prou. 18. 24. Which speech beeing oft recalled was the occasion of this presentation and impulsiue cause of the dedication of these Sermons to all your most respected worthinesse The most deseruing cause I confesse was the acknowledgement of wonted beneuolence and your annuall beneficence whereof these few yeeres I haue been partaker So that Commemoratio beneficij became Commendacio officij to mee .i. The remembrance of your vndeserued bounty was a commending and commanding of this my most deserued duety The final cause in regard of God is to seeke his glory in the good of his Church in regard of you to testifie my thankfulnes for your choice of mee among some other of my fellow labourers in this case And as hee that forgets the benefits of God or men cannot but bee vnthankefull to both so on the contrary Qui quanta sibi gratia collata sit nescit quantas largitori grates debet non intelligit .i. Hee that knowes not what fauour is bestowed vpon him vnderstands not what thankes hee oweth to him that gaue it And the more deserued praise belongs vnto you because yours is a vitall not a funerall beneficence Concerning which it is well of some obserued that beeing vitall it is free and such as God accounts of it shewes first your faith in Gods prouidence Secondly your loue and care to doe good to Gods Ministers Thirdly that you trust not in vncertaine riches Fourthly it gaines you the prayers of those to whom you are beneficiall whereas a funerall beneficence is most commonly formall for fashion to doe as others doe or extorted to the hazzard of their goods or for vaine-glory or to stoppe the mouth of an accusing conscience Now because I could no way better expresse my thankefull heart nor knew hauing so many friends how to shew my selfe more friendly I haue presumed to make an exchange for your temporall to bestow amongst you all this spiritual gift it being the best requitall I can make or cotent that I could giue I acknowledge my selfe much obliged to you though vnknowne to most of you I praise you in God and blesse God for you all and though I cannot say I am yours to liue and die with you yet by Gods grace I shall euer bee yours to liue and pray for you that I may vse the words of Samuel As for me God forbid that I should sin against the Lord in ceasing to pray for you but I wil teach you the good the right way Onely feare the Lord and serue him in truth with all your heart for consider how great things hee hath done for you 1. Sam. 12 23 24. And now giue me leaue I beseech you to speake freely to you all as Paul did to the Corinthians My mouth is open vnto you my heart is enlarged Now for a recompense in the same be ye also enlarged 2. Cor. 6. 11 13. Let your good workes be continued And bee not weary in well doing for in due season ye shall reape if yee faint not Gal. 6. 9. It is constancie in well-doing that crowns the worke In cassum bonum quid agitur si ante vite terminum deseratur i. It is in vaine to doe any good thing and to leaue off before death as Non coepisse sed perfecisse virtutis est saith Ierome .i. It is the property of vertue not to begin well but to end well Let your good workes be plentiful and abundant More at last than at first Reuel 2. 19. Yea sometime superabundant like the Macedonians who to their power yea and beyond their power were willing of themselues c. 2. Cor. 8. 3. Let all be done discreetly making much of them that feare the Lord Psal 15. 4. Distributing to the necessitie of Saints Rom. 12. 13. doing good to all but specially to those which are of the houshold of faith Gal. 6. 10. so regarding and rewarding most plentifully those that labour painefully in Gods haruesi Thus let good doing be chearefully not grudgingly or of necessity but willingly for God loues a chearefull giuer 2 Cor. 9. 7. if there be first a willing minde God accepts it 2 Cor. 8. 12. And to stirre you vp the more remember I beseech you what Salomon saith He that pittieth the poore lends vnto the Lord and what hee hath giuen him will he pay him againe Prou. 19. 17. Remember what Saint Paul saith To doe good and to communicate forget not for with such sacrifices God is well-pleased Heb. 13. 16. Remember what our Sauiour Christ saith Hee that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward Math. 21. 22. God will reward you here and hereafter Hee will reward you 1 Donando by giuing you all necessary good 2 Condonando by forgiuing you all your sinnes 3 Coronando by crowning you with euerlasting life God will be with you 1 Dirigendo by directing you in his waies and guiding you in alyour affaires 2 Porrigendo by reaching out his helping hand in all your distresse God will bee with you 1 Detegendo by discouering the plots and deuices of your enemies 2 Protegendo by defending you against all dangers at home and abroad both by sea and land Thus the Lord is with you while ye be with him no longer 2 Chron. 15. 2. And if you become like Dauids blessed man whatsoeuer you doe it shall prosper Psal 1. 1. 2. 3. If you shall meditate in the law of God day and night and obserue to doe what is written therein then shall you make your way prosperous and then you shall haue good successe Ioshua 1. 8. Now giue mee leaue I humbly beseech you to aduance my speech a little further to you all you encounter with the mighty billowes of the great Sea you indanger your selues and yours both in body and goods In the middest of life they are in death If it please God to honour you in a strange Land with the treasures of it and to giue safe returne home then labour to honour God in your owne Country with that which he hath lent you So you honouring God