Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	worthy_a	write_n	year_n	14	3	4.4744	4	false

Text snippets containing the quad

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

without testimony of his favour For by his word of promise and by his Spirit bearing witnesse to our spirits hath hee manifested even from heaven his acceptation and in particular when the beleever stands before the Lord with his sacrifice duly offered when the Lord doth suddenly fill his heart with the cloud of his presence or warme his soule with the joyes of the holy Ghost what is this but the signe of his acceptation Quest. VVhat if we be accepted in our service of God what great thing is that to us Answ. VVhen God accepts thine offerings thou maist be assured of three things First Tha● all thy sinnes be forgiven thee God hath purged away thine iniquity he hath received an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell unto God he rejoyceth over thee with joy Phil. 4.18 Thirdly It is a pledge unto thee that God will supply all thy necessities out of the riches of his glory in Iesus Christ our Saviour Phil. 4.19 Verse 6. Wherefore also it is contained in the Scripture Behold I put in Sion a chiefe corner-stone elect and precious and he that bele●veth therein shall not be ashamed HItherto of the proposition of the exhortation The conformation followes where the Apostle gives reasons why we should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priviledges of Christians unto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7.8 In the testimony of God observe first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concernes either the giving of Christ for the good of the Church or the safety of the Christian that by faith receiveth Christ. The giving of Christ is exprest in these words Behold I lay in Sion a chiefe corner sto●e elect precious the safety and happinesse of the Christian that receiveth Christ in these words And bee that beleeves in him shall not be confounded First of the place where this testimony is found viz. In the Scripture By the Scripture is usually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy ghost But here he meanes it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word gives us occasion to consider of the nature of these Books and of their use and of their excellency and of their harmony These Books are called Scripture because they containe in writing the whole will of God necessary to be known of us they are the Treasures of all truth The doctrine which was before delivered by tradition for 2000. yeares was afterwards written downe and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible above all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceeds all others in divers respects First because these vvritings vvere inspired all of the holy ghost 2 Tim. 3.17 2 P●t 1.21 so vvere no other vvritings Secondly those vvritings containe a vvisdome far above all that that can be had by the Princes and men of this vvorld the platform of the wisdome that is in God himselfe 1 Cor. 6.7 Thirdly they vvere penned by more excellent men then any other vvritings the greatest vvisest holiest men Moses David Salomon the Prophets Euangelists Apostles c. Fourthly they have such properties as no other vvritings have they are more perfect pure deep and immutable then any mans vvritings These containe all things necessary unto faith and a good life 2 Tim. 3.17 18. These vvritings onely are pure vvithout fault or error or any corruption in them and for depth ●nd majestie never any vvritings came neare them and for unchangeab●nes Heaven and earth must passe away but a jot of Gods word shall not passe away Matth. 5.24 1 Pet. 1.23 Fiftly if we consider the effects that must be acknowledged to the praise of the Scriptures vvhich can be true of no writings besides no writings can describe God so fully to us no writings do so bring glory to God no Scripture but this can convert a soule to God Heb. 4.12 13. Other writings may shew us some faults to be avoided but give no power to subdue them Ps●l 19.8 These writings onely can minister solid comfort to us in adversity and these onely can make us wise to salvation and perfect to every good word and work The consideration whereof should work in us a singular love to this booke above all other books in the world yea above all the treasures in the world we should account them with David more sweet then hony and more precious then gold Psal. 19.11 Psal. 119.14 15 27. Thirdly the third thing may be noted from hence is the harmony of all these books they all agree as if they were but one writing yea but one sentence yea one word though the books were written by divers men yet they agree so perfectly that they all sound one thing for they were all inspired by the same Spirit of God which should teach us when wee meete with doubts or objections or scorning contradictions to condemne our owne ignorance and to be fully resolved that there is a sweet harmouy though we doe not see it And secondly and especially it should knit our hearts to the Scriptures wee should be affected as with the most delightfull musick of the world or in the world Fourthly The fourth thing concernes the use of Scripture and so we may note two things First That wee must receive no opinions but what can be proved by Scripture To the law and to the testimony if they speake not according to these it is because there is no truth in them Isaiah 8. Secondly we may note hence that the best men must prove what they teach by Scripture If the Apostles did it who were men priviledged from error then much more must other men we must beleeve no man above what is written 1 Cor. 4.6 and hee is accursed that teacheth other things then what is written Gal. 1.7 though he were an Angell from heaven Which should teach us to get proofes into our heads for all that we beleeve and to take heed of receiving traditions even from good men For there be traditions on the right hand as well as on the left Ioh 5.30 Acts 17.1 Thes. 5.21 Secondly Thus of the place where this testimony is The manner how it is there is in the word Contained It is contained in Scripture Contained 〈◊〉 〈◊〉 〈◊〉

or to the poore or to the Church or to the service of my country or to the conversion of soules c. have I ministred the wit or learning or wealth or power the Lord hath given me Contrariwise it cannot but be wofull to some to remember on their death beds that they have spent their meanes and gifts to promote wicked courses and to procure sinne or to maintaine the riotous or gamesters or whores or dogs or any way their own lusts oh what wil they say when they are asked whom have you clothed fed comforted counselled admonished c. But unto us But why are we honoured thus and not the Prophets The Lord sheweth mercy on whom he will shew mercy I meane it for the manner and time and measure and meanes we must not herein dispute with God yet even this tends wonderfully to the praise of Gods constant love to his Church we see he doth not grow weary of his affection he did not spend all his grace and favour upon Kings Patriarchs and Prophets but he is ready to entertaine even the prodigall sonne of the Gentiles with as hearty or rather more hearty entertainment then ever he did the Jewish children that had not departed out of their fathers houshold Secondly this also shews that extraordinary gifts are not the best for us wee want the gifts of prophesie but to have the glorious grace of Christ is better then all for we see the Prophets desired it more and great reason for one may be a Prophet and yet not be saved Math. 7. but so one cannot have the true grace of Christ but they shall be saved hee is in better case that can pray with the Spirit then he that can prophesie For God is rich to all that call upon him and whosoever calleth on the name of the Lord shall be saved Rom. 10.10 Ioel 2. Besides we may note here that God will not be bound to shew his tenderest kindnesse to his best servants no doubt the Prophets were better servants to God then we are yet you see they must not envie it to know that others shall be more made on then they Finally here is implyed that Gods promises and provisions of grace can never be in vaine If it be not for the Prophets yet it must be for us For so in the originall it is as if it were rendered but yet unto us to note that no word of God shall be in vaine Esay 55.11 They did minister This phrase imports divers things 1. Wee are here againe occasioned to think of a strange depth of respect God beares to the meanest of his children none are too good in his account to doe them service the Prophets must not think scorne to minister to them yea so doth God reckon of them that Kings and Queenes must not be too good to nurse them yea we see here the Angels are desirous to know or doe any thing that concerns them yea the holy Ghost will leave heaven to doe them good Oh the bottomlesse depth of Gods love and oh the barrennesse and shallownesse and unthankfulnesse of mans heart that cannot be more inflamed towards God to render love for love yea wee should be afraid ever to challenge God for want of love we should account it a great offence to call his affection in question the Lord takes it wonderfull ill Esay 49.15 16. 40.26 oh that God should love us so beyond all president all desert yea above all we could desire and yet we be still so slow hearted 2. From this phrase we may note that the greatest in the Church ought to account it their honour to doe service to their brethren It it charged upon all without exception to serve one another by love Gal. 5. and Christ saith of the greatest let him be your servant Mat. 20. The Use is for all of us to search our hearts to see whether we can finde such a noisome pride in our selves as that at any time we should think our selves too good to doe Gods work or to doe service to any of Gods people if we doe find it let us purge it out as vile leaven and be humbled for it before God else the Lord may perhaps finde out waies to shame us and scourge us that we dreame not of 3. This word Minister as it is in the originall excellently imports how we should serve one another For it is to serve as the Deacons did 1. out of conscience of a calling and commandement from God 2. with all diligence 3. constantly 4. cheerfully Rom. 12.5 with all humility making our selves equall with them of the lower sort All this the Deacons did 4. This word imports that spirituall things are from God onely in respect of beginning and as the primary cause For the Prophets doe but minister them They have nothing but that they have received for every good and perfect gift commeth downe from God the Father of lights which should teach us in the use of all meanes to direct our hearts to God The things which were reported unto you These words evidently shew First that the primitive Church was first taught by tradition that is by lively voice not by written Scriptures onely so was Adam so were the Patriarks for the first 2000. yeares 1 Thes. 2.15 But might some one say Doth not this wonderfully make for the Papists in their opinion about traditions No whit at all and that this point may be more fully understood I will shew out of Scripture that the word Tradition hath been taken three waies and then declare particularly that this doctrine can make nothing for the Papists 1. Sometimes by traditions are meant the inventions or precepts of men imposed with opinion of holinesse and necessity upon the consciences of men and so it is taken and taxed Mat. 15.2 3 6. Col. 2.8 2. Sometimes by traditions are meant certaine rules prescribed by the Apostles concerning things indifferent and their use Thus the Corinthians are praised because they kept the traditions as the Apostle delivered them unto them 1 Cor. 11.2 3. Sometimes by traditions are meant certaine orders appointed by the Apostles for the prevention of disorder in manners in the Churches of Christians and thus I take it to be understood 2 Thes. 3.6 when condemning such as would not work he saith they walk disorderly and not after the traditions which ye received of us It seemes the Apostle had prescribed some courses for preventing of idlenesse and such inconveniences 4 Sometimes it is taken for the very word of God delivered by lively voice so the word was delivered 2000. years before the law 5. Sometimes it is taken for the word of God as it was first delivered by the Apostles while the Scriptures was yet unfinished whether it were delivered by report or writings and so 2 Thes. 2.15 1 Cor. 11.23 15.3 According to the fourth sense or this last it is taken here Now this can make nothing for

their daies in getting these things and then in learning how to put them to their delightfullest use and then when to possesse them might seeme a happinesse they die 6. Lastly that which is now our glory will not be remembred when we are gone as we care not for the glory of those that are past It is a poore praise to say of a man when he is gone he was a rich man a strong man a noble man c. and yet even this also will be forgotten The holy Ghost in divers Scriptures points at divers uses of this doctrine and first for instruction it should teach us divers duties 1. Not to trust upon these outward things if God give them not glory in them nor boast of them Psal. 49.4 to 15. Ier. 9.24 yea if God give us to taste some sweetnesse in them yet be not too confident for the comforts of mans heart wither like grasse Psal. 102.5.4 Iam. 1.10 11. 2. Not to contend for precedency in these things nor to strive that our glory should exceed the glory of others for God many times ends the quarrel with his judgments and staines their glory on al sides as Zach. 12.7 3. Not to feare wicked men when they are made rich or grow great and when their glory is increased For their glory will not last when they dye they carry nothing with them their glory cannot descend after them Psal. 49.15 16 18. and therefore we should never envy their prosperity for the same reason as Psal. 37.1 2. 4. Not to know any man after the flesh nor to measure mans happinesse by the possession or want of this glory 2. Cor. 5. 5. If thou possesse these outward things doe good to thy selfe eate and drinke and let thy heart rejoyce and deny not contentment to thy heart through vaine care or bootlesse feares Psal. 49.18 Eccles. 8. 6. It should teach men faithfulnesse in their particular calling For seeing these things last but a while wee should take heed to our charge whilst God leaves them to our disposing or using so Pro. 27.23 25 26. Heb. 13.5 6. 7. If God give thee but a little yet be content it is no great restraint to have the abundance of such transitory things withheld see Pro. 27.23 25. Heb. 13.5 6. 8. It should teach us then to enquire after true glory that may enrich the spirituall man seeing this glory of the outward man is so transitory now here is a great and profitable question to be propounded and resolved and seriously to be received and practised Quest. What are those things wherein true glory lyeth and in the profession of which we possesse true glory seeing all those things be not worth the seeking after Answ. For answer hereunto if wee follow this word glory through the scriptures we shall find it lighting downe and setting upon divers particular distinct excellencies worthy the utmost labour of all men to studie them and seeke after the fruition of them This glory is either in this world or the world to come In this world if we marke the scriptures quoted we shall find divers things to be mans true glory as 1. Christ is the King of glory the fountaine of all true glory Ps. 24. and he is unto us the foundation of all our hope of glory Col. 1.27 2. The spirit of adoption is the spirit of glory and of God and if this rest upon us we cannot be miserable 1. Pet. 4.14 3. Our soules are our glory and if we provide for them we provide richly for our selves so are our soules called Ps. 16.8 30.13 Gen. 49.6 Esay 5.14 4. The meanes and signes and pledges of Gods presence and our communion with him are our glory Thus the Arke was called the glory Rom. 9.5 and thus plaine and powerfull preaching is accounted glory 1 Cor. 2.7 2 Cor. 3.9 10 and thus our godly teachers are the glory of our lives 2 Cor. 2.14 5. The favour of God and the assurance of his mercy is our glory an incomparable treasure Psal. 90.14 16 17. 6. Faith is a mans glory and will be so acknowledged in the day of Christ Iam. 2.1 1 Pet. 1.7 7. True grace and the gifts that resemble Christ the vertues of Jesus Christ even these are our glory 2 Pet. 1.3 Esay 1.5 and thus wisdome is durable riches Prov. 8.18 8. A free estate in the profession of the Gospell and serving of God 1 Cor. 9.15 9. The testimony of a good conscience 2 Cor. 1.12 In one word God is our glory Esay 6.19 Ps. 3.4 Thus we see what is our glory in this life and unto those things we must aspire The Lord give us understanding to lay these things to our hearts Now because these things are not fully possessed in this life therefore our greatest glory is in the world to come Rom. 5.2 Col. 3.4 9. Seeing all the glory of man is as the flower of grasse in this world therefore we should thinke the oftner of death and pray to God to teach us to number our dayes that we may apply our hearts unto wisdome Ps. 90.6 12. Io● 14.1 2. 10. Lastly we should all be perswaded to subscribe easily and willingly to the tried doctrine of Salomon that hath written a booke of purpose to record his experiences concerning the vanity of all those earthly things such was his Ecclesiastes Oh that we could beleeve it without trying conclusions and further engaging our selves to these base and fading things And thus of the Uses for instruction Secondly wee may hence be informed concerning the misery of wicked men For since they have no glory in another world and their glory in this world is so transitory and vaine it may evidently prove that their distresse is extreamely great and their misery the more that they cannot understand the basenesse of their owne condition This very similitude of grasse and the flower of grasse is used in divers scriptures to this end as Psal. 91.7 8. 49.20 Ioh 8.12 13. Ps. 129.6 37.36 Especially how wofull is the estate of those men that glory in their sinnes that have no better felicity in their desires but that which is properly their shame For if their estate be vaine that have no other happinesse then in the riches and honors and pleasures of life oh how wofull is the case of these men that glory in their shame their end is damnation as their God is their belly oh woe unto them they have rewarded evill unto their owne soules Phil. 3.18 19. Esay 28.1 4. Thus of the proposition The repetition or exposition of it followes The grasse withereth The repetition importeth generally three things First the certainty of our vanity and mortality we must flee away hence all outward glosse and glory will decay what man liveth and shall not see death It is appointed by a decree irrevocable that all men shall once dye there can be no redemption for our lives death passeth upon all men Secondly the

poore sinners and meane persons have to come to Christ and seeke God For here wee see hee hath shewed mercy to the very abject Gentiles against whom hee had infinite cause of exception and the rather should wee be encouraged because wheresoever wee live either in East or West we may sit downe with Abraham Isaac and Iacob in the Kingdome of God Mat. 8.11 And withall here is matter of instruction for First wee must looke to our faith for God justified the heathen onely by faith Gal. 3.8 Secondly we must not be secure but must learne to observe all things that are commanded us Mat. 28.20 The name of God must be great amongst us and we must offer incense and a pure offering Malac. 1.11 Wee must bee fruitfull especially wee that live in these latter ages of the world lest God hasten the calling of his Nation of the Jewes and cast us off for unbeliefe and unfruitfulnesse Rom. 11. And thus in generall of the calling of the Gentiles In particular in this verse here is a twofold comparison first the one respects what they were to God secondly the other respects what God was to them They were to God by nature no people by grace they are his people and God with-held from them his saving mercy by nature and now by grace they are under mercy First of their being a people to God And then of Gods mercy to them Which in times past were not a people The word people is diversly taken For sometimes it signifieth any multitude or great number of any sort and so Ants are said to be a people Prov. 30.25 and Caterpillers Ioel 2.2 5. Sometimes it signifies the lower sort of men as they are distinguished from the Nobility in any State and so they are usually stiled the common people But properly originally the word populus was thought to signifie a multitude of citizens in one city enjoying the right and communion in society and imployments under one Head Governour Now the holy Ghost in this place affirmes that men that live in their sinnes without faith and repentance are not a people though they be never so many in number or other prerogatives and the nations of men living without God may be said not to be a people Either because they are a people of no note in no request in respect of true greatnesse as the Jewes did vilely esteeme of all the uncircumcised Or because they were not a peculiar people or as the Antithesis shewes it were not the people of God Now till men subject themselves to Gods government by Jesus Christ they are not a people The Empire of the whole world belongs to God and his sonne Christ Psal. 2.10 Now all Nations that come not in to kisse the Son are no members of the Empire of the Common-wealth of Israel let them have what heads or rulers they will they are but as so many rebels or at the least as so many strangers from Gods Kingdome therefore called strangers and enemies Col. 1.22 They are neither borne of the blood of Israel nor have they any right of inheritance from God nor live they under the laws of the Empire nor are made free denisons yea this phrase seemes to import that all men that are not gathered into the number of Gods people are but a confused heape and disordred multitude never happy in respect of any government they are brought into no order and as the Prophet also further saith they are good for nothing Ier. 13.10 God regards them not nor looketh after them as it were and though they have Lawes and a kind of government yet their Lawes and Customes are vaine Esay 10.3 altogether insufficient to make them live happily Use. The use may be First for information and so it may informe us in two things First the vanity and insufficiencie of worldly things riches power honour conquests carnall parentage and the like availe men nothing unto a blessed life The Gentiles had all these in their greatest glory and yet not worthy to be called a people Secondly we may hence gather the reason of these strange devouring judgements which fall upon the world by warres famine pestilence c. For inasmuch as worlds of men live without the compasse of the obedience to Gods government and stand out as so many rebels the Lord therefore seeing they will not be his people fights against them from heaven and makes wonderfull havocke among them as a great King that revengeth himselfe by the strength of Armies upon rebels Secondly for instruction and so wee that were sinners of the Gentiles should hence learne to acknowledge and praise the free grace of God who without our deserts hath reckoned us in the Court of his people we that were by nature viz. none of Gods people Thirdly and especially it should set out the misery of all men living in their sinnes without repentance and the rather should wee be moved with this terrour First because no place can priviledge impenitent sinners for not onely professed Gentiles but even wicked Israelites are in Scripture reckoned as no people The wicked are accounted as no people though they live in the Church and dwell among Gods people For what is the chaffe to the wheat though both lie together Yea though men beare the name of Gods people yet God hates them never a whit the lesse for that and therefore to distinguish them and shew how little he regards them he calls them the evill people Ier. 13.10 the disobedient and gain-faying people Rom. 10.21 the people of Gomorrah Esa. 1.10 the people of my curse Esa. 34.5 Secondly because God will shew by his fierce wrath that hee doth not reckon of them at all but will cast them off as a girdle that is good for nothing Ier. 13.10 Many places of Scripture shew this All the sinners of the people shall die Amos 9.10 God will take away his power from them even his loving kindnesse and mercies and would not have them much pitied Ier. 16.5 Behold saith the same Prophet in another place the whirle-wind of the Lord goeth forth with fury a continuall whirle-wind it shall fall with paine on the head of the wicked Ier. 30.23 so Ezek. 11.21 Esa. 34.5 Ob. But when men live in the Church and are baptized c. how may it be knowne that they are not Gods people what signes are there of men that are not Gods people Sol. They are described in divers Scriptures where we may find out what people it is God excepts against First such as can live without God in the world are not Gods people Ephes. 2.12 Such as can goe whole dayes weekes moneths yeares without any hearty care of God or his glory or favour These are evidently not a people Secondly such as are of a stiffe necke such as will not let Gods yoke come upon them such as will not obey his voice but walke in the imaginations and counsels of their owne evill

in particular concerning the sinne of speaking evill of the godly and the point is That Gods gracious visitation doth cure that disease exactly Hee will never raile any more that is truly gathered unto God in his day of visitation It is possible Christians may speake evill one of another in particular and it is lamentable when they doe so but that is upon supposall of particular faults in those of whom they speake evill But that a man should speake evill of godly men in generall because they are godly with desire hee might finde them evill doers is a vice not found in such as are truly called And therefore let such as are guilty of that sin of speaking evill of good Christians because they follow goodnesse know That their day of visitation is not yet come Verse 13. Submit your selves to every ordinance of man for the Lords sake whether to the King as superior FRom the thirteenth Verse of the first Chapter to the ninth Verse of the third Chapter is contained matter of exhortation and the exhortation is either generall or speciall The generall exhortation concernes all Christians and hath beene set downe from the thirteenth Verse of the first Chapter to the end of the eleventh Verse of this second Chapter Now those words and those that follow to the ninth Verse of the next Chapter containe speciall exhortations which concerne some Christians onely namely subjects servants wives and husbands Of the duty of subjects hee entreats from Verse 13. to Verse 18. Of the duty of servants from Verse 18. to the end of this Chapter of the duty of wives in the seven first Verses of the third Chapter and of the duty of husbands in the eighth Verse of that Chapter So that the Apostle having taught all Christians before how to behave themselves in their generall calling hee now undertakes to teach some sorts of Christians in particular how to order themselves in their particular callings and so hee teacheth them in some things that concerne the Politickes and in some things that concerne the Oeconomickes Unto order in a Common wealth belongs the duty of Subjects and unto houshold government belongs the duty of Servants Wives and Husbands From the coherence and the generall consideration of the whole exhortation divers things may bee noted before I breake open the particulars of the Text. 1 The Word of God must bee the warrant of all the actions of our life it not onely gives order about the businesses of Religion but it prescribes matter of obedience in all our conversation it tells us what to doe in our houses and in the Common wealth as well as what to doe at Church which shewes us the perfection of the Scripture Theologie is the Mistresse of all Sciences it perfects the sound knowledge of the Ethicks Politickes or Oeconomickes and it should teach therefore in our callings whether generall or particular to seeke warrant from the Word which warrant wee may finde either expressed particularly or else implyed in generall directions and withall wee should take heed that wee make not more sinnes in any estate of life than are made in Scripture and so not affright or disquiet our selves with vaine fears that way 2 The Apostle would have Christians in a speciall manner carefull that they offend not the lawes of the Princes of this world this appeares in that hee enjoines them the duties of subjects first and in that they doe teach them the duty of submission both in this and other Scriptures with great force and violence as it were of arguments which shewes that they were wonderfull desirous to charge and instruct the Christians so that if it were possible they might not offend that way and the reasons are divers and many why Christians should bee above all men carefull to keepe the lawes of Princes first because by breaking the lawes of men they sinne against God Secondly because evill minded men have in all ages watched godly Christians to see whether they could finde any fault by them in the matters of the kingdome Thirdly because if earthly Princes be provoked it may cause a generall trouble of the Churches the offendors many times suffer not alone but many others upon displeasure raised by them Fourthly because if earthly Princes bee good the carefull obedience of their Subjects may incourage them to be great helpes to Religion even to be Nursing-fathers and Nursing-mothers to the Churches 1 Tim. 2.2 Fiftly because perversnesse and contempt and carelesse neglect of the lawes of Princes many times proves scandalous and Wee must not offend them that are without 1 Cor. 10.2 Col. 4.5 Many that were somewhat enclined to embrace the sincerity of the Gospell have beene cast backe and professe that therefore they abhorre such people because they observe their disobedience against humane government either through indiscretion or nice scruples or perverse wilfulnesse The use may be to reprove the carelesnesse of many Christians this way and that for divers offences as first for sluggishnesse in not studying the Lawes of the Countries where they live Some Christians have a secret jealousie against the Lawes of men and doe in heart thinke meanly of them and unlesse the equity of the Law stare them in the face they doe without any further consideration securely cast aside the care of it and rush into the breach of it Secondly divers Christians doe much sin against the holy desire and direction of the Apostles in the intemperancy of their words when in ordinary discourse they speake with much scorne of the observation of the Lawes of men which they understand not A Christian that will not study to be quiet in respect of the Lawes of men is a singular plague to the Church where he lives Doct. 3. We may hence note that it is necessary for Ministers often to teach their hearers their duty to Magistrates to shew the power that Princes have to make Lawes to governe them by And this is fit to be noted because of the strange weakenesse and perversnesse of some Christians that are much offended with their Teachers if they fall upon doctrine of this nature with any application to the times they mistrust them or censure them to be temporizers and to speake out of flattery or wilfulnesse or the like corruption of conscience I speake not now of such Ministers as pleade the rights of Princes onely for their owne ends or in such a manner as they discover an apparent hatred of godlinesse it selfe for these are worthy to bee blamed but even of such Ministers as prove the rights of Christian Princes with compassion and love and meeknesse without provoking or reviling tearmes even these I say are mistrusted and censured though we heare and see in other Scriptures that they are bound to prove and defend the authority of the Magistrate in any thing wherein it is unjustly questioned Doct. 4. It is necessary wee should first bee taught our duty to God and those