Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	find_v	scripture_n	word_n	5,978	5	4.6633	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43815	The best and worst of Paul, and his character in both conditions	Hill, Thomas, d. 1653.	1648 (1648)	Wing H2021; ESTC R25713	23,294	25

be true we cannot tell saith he but the more the better this is Austins answer the more the better the greater variety of readings and a greater commendation it is to Scripture because though there be some vaiety of readings in regard of particular words yet you shall find all those readings agree in the substantialls it is a great commendation now and my brethren Scripture is not so much the words as the sense and if the sense be the same as to the fundament all points in all places the multitude of various readings is no disparagement for it is rather indeed a wonder that it is so well and a marvellous work of providence that a Bible running through so many hands writing first and then printing and now so many hundreds above thousands of years together divers thousands as you know a great part of the old Testament was that there should be no more mistakes an admirable work of providence But then I will ad'e this further Many of those mistakes that are it is an easie matter to reconcile them I confesse it is not very obvious to all but learned men that are Antiquaries and Criticks and are able to consult with books and have seen ancient Copies c. they are prepared to reconcile As there is a difference now in Mark and John concerning the times there about Christs suffering one saith the third hour and another saith the sixth how shall we reconcile them learned men have seen ancient Copies where they are both the same an ancient Copy of the 19. of John naming the third hour We have a place in the 27 of Matthew 5. where it is said there as I take it the Prophet Jeremy if you please to turn to the 27. Chapter or look it at your leasure at the 9. verse then was that fullfilled that that was spoken by Jeremias the Prophet some tell us Jeremiah and Zachary written contractively in the Hebrew are the same and some say among the Hebrews and others say Zachary was Jeremiahs scholar and therefore called by that name but here is a short answer salves all I can tell a man that hath seen a Copy six hundred years old where there was neither Jeremy nor Zachary in but the Prophet there is a short and full answer There is another place in the 1. Corinthians it is very considerable and the 15. there saith Paul I protest by your rejoycing that we die daily some reade it I protest by our rejoycing in the 31. verse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it is not I on all the learned men I dare say in this assembly or in any other can possibly determine whether is were to be read ours or yours whether our rejoycing or your rejoycing because they are both a truth yet I could tell you what is answered learned Criticks give this answer that the ancient Greeks did pronounce the Eta and the Upsilon much alike and then when a copie came to be transcribed he that did write did not look upon the copie but heard one dictate and read to him now they did pronounce Eta like Upsilon and so the mistake might be easie he that writ could not well tell whether he said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they being alike in the pronunciation and upon this very ground might be the mistake now many such places I might name Do not thou decline the word of God and flie to Revelations know thou there is and do thou carefully maintain that sweet harmony that is between the word of God and the Spirit of Revelation and if the sauie Spirit that did endite the word do speak in thy mind and work in thy heart then indeed thou hast a great deal of cause to rejoyce and then thou mayest safely go on but cursed will they be in their practises that do divide those things separate them that God hath conjoyned together word and spirit do not thou advance Spirit to the dsparagement of the word make use of the word in a concurrence with the light of the Spirit and improve the Spirit for a more full discovery of the word I much hasten Lest I should be exalted through an abundance of Revelations there was given to me a thorn in the flesh least I should be exalted The Lord is most carefull to suppresse to hinder the thriving of his people in any sinfull course therefore saith he lest I should be exalted through the abundance of revelations he gives him a thorn lest I should be exalted above measure why so willthe Lord hinder it thus He knows that we are naturally prone to corrupt even the best things and this the nature of Pride whereas all other evills rise out of evill Pride springs out of the ashes of good and whereas we should glorifie God with our good things we do engrosse those good things to our own glory and so most sacrilegiously rob God The Lord knows this and therefore in such cases will be most carefull to hinder us from undoing our selves he loves us so dearly even as a father loves a child if he sees the knife though it be a very good thing and very usefull will cut the childs fingers he will take away the knife from the child though the child cries after it if the Wife come to love the servant once better then her Husband though he is a most usefull servant an excellent steward an admirable secretary a very good and dexterous and faithfull Bayliffe yet because he gets into the husbands place and hath that room in his wives affections that is peculiar to him and she begins to be disloyall towards him he will turn his servant out of doores why because he will not have his Wife to be undone nor suffer his own glory to be eclipsed Therefore let us humbly kisse Gods rod and listen what language it speaks and he who hath appointed it even when he smites know this to your comfort he can smile upon us and when other men think the sentence of death is passed upon us it may be he is then enlightning of us when others think he is marring and undoing of us he is making and doing us most good when others think by humbling providences he is blasting us then he is raising us and preparing us for great mercies O how good a God have we Take us in the very worst in the lowest condition of our Christianity in the blackest and bitterest part of it when we suffer even then God is dealing like a wise Physitian even giving us recovering or preventing Physick and hence it is that the Apostle saith the God of all grace who hath called you to eternall glory make you perfect after you have suffered a while make you perfect strengthen stablish settle you there is no lesse then four words as if he should

and heard unspeakable things if you please to compare the 4. verse Heaven the place where Christ and the blessed Angels with the souls of Saints departed are that his people may know his good intention towards them they shall see and tast Heaven before they come to enjoy it What is the reason why God doth thus surprize them That he may shew all is of free-grace they shall have such mercies as they never asked for for as God sometimes is found of us when we do seek him that he may encourage us to pray so sometimes he is found of us before we seek him that we may see free-grace may prevent our prayers and he bestows not mercies onely with reference to our prayers lest we should come to think our prayers meritorious AVse. s we should blesse God for the glory of his free-grace that he will surprize us so walk in such an humble posture that therein thou mayest finde God delight to come in upon thee for free-grace never works so naturally as upon its own proper object which is when we have the greatest sense of our own unworthinesse even full of self-annihilating thoughts We never see so much of God as when we see least in our selves we are never able to discover so much of the starres in the day time as the Philosophers intimate to you as when you are lowest when you are in the bottom of a dark pit The choycest wines are the best preserved in the lowest cellars The most glorious discoveries are communicated and continued to those that lie lowest in their own apprehensions Next observation hence is this That when God is pleased most fully to discover himself unto his Saints they are not able for the present to reach every thing in those discoveries Paul knew he was wrapped up but by whom the manner whether in the body or out of the body I cannot tell saith he God knows he must appeal to God why doth the Lord keep them in the dark thus Because he would keep them humble and therefore you shall finde often this expression in Ezekiel and I desire you will take notice of it I observe not in any of the Prophets so often if at all this expression Sonne of man Sonne of man saith he to Ezekiel come and see or to that purpose he calls him up to make great discoveries to him why Sonne of man to Ezekiel none of the Prophets had more glorius Visions then Ezekiel had that he migkt keep him humble when he had the greatest discoveries yet he shall not understand all things in those discoveries I do not believe Ezekiel did nor Daniel nor others and it is the judgement of too times more learned men but that God reveals his prophesies by degrees It was enough for the Lords purposes for the present that Ezekiel and Daniel should have such things revealed to them as they were to communicate to the Churches it may be Paul also should understand more afterwards then Ezekiel and Paul were able to apprehend for the present they are gradually apprehended If we are not able to reach every thing in Gods revelations such discoveries as he makes therefore let us not rashly and proudly and insolently censure others that are not able to understand every thing in Scripture that are not able to untie all knots to resolve all difficulties There are some things {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2. Pet. 2. 16. Peter saith there were such in Pauls Epistles and it is a saying of that reverend and learned Mr. Robert Bolton now in heaven that lived in Northamptonshire saith he There are some places of Scripture that we must be content to be ignorant of till we come to the University of heaven and he reckons that in the 1. Cor. 15. being baptized for the dead and that women should have a care how they carry themselves because of the Angels in the 1. Cor. 11 and some other places he summed up Do not disparage do not reject mens Ministrie or despise their poore endeavours because they are not able to discover every thing Blesse God for what he makes known by them so far as he reveals his Sonne in them and to you by them and remember the very Apostles themselves did not know every Circumstance in those Revelations they had Here Paul saith I knevv Such a one caught up to the third heaven what third heaven is that you shall see more to clear it in the 4. verse And I knew such a man whether in the body or out of the body I cannot tell God knows how he was caught up into * Paradise Paradise what is this Paradise the Rabbins have a conceit that there is a Paradise a kind of a third place where the souls lie asleep and do not come to heaven therefore they make not onely a Hell but such a Paradise and then heaven when the body and soul comes to be after the resurrection But there is a three fold Heaven 1. That heaven which is called the air the expansum here below where the Fowls are the Fowles are said to be in heaven 2. There is the Coelum stellatum vvhere the starres are and then 3. There is the coelum gloriosum the sedes sanctorum ●●●●●rum where the throne of God is and doubtlesse this paradise here is the third heaven for so he said such a one caught up into the third heaven in the second verse therefore this paradise must be that heaven It is a vain conceit at least from this place for ought I could yet ever learn from any other to conceive a third place where they say Lazarus his soul when he was dead and was raised againe was in this paradise but we need not to be inquisitive after that Where the Scripture hath no tongue why should we have an ear Here is a place that is this paradise it is called the third heaven and as Christ said to the Thief when he had desired he might be in the kingdome This day shalt thou be with me in paradise The kingdome of Jesus Christ is paradise paradise the kingdome of Christ why here paradise is the third heaven and therefore they are the same now he was caught up into paradise and heard unspeakable words which it is not lawfull for men to utter It is not lawfull under favour of the learned Translatours may we not here rather render it thus no power to utter whence comes the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Authoritie which he had no commission to utter some render it not possible so in the Margin some not lawfull but I am sure very learned men thus render it which there is no commission for a man to utter but admit it is not possible to utter they were such great things a man cannot nay a man also alwayes must not utter hath no commission to utter every thing that is made known unto him But to passe