Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	hold_v	pillar_n	2,991	5	10.6628	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74656	Expository notes, with practical observations; towards the opening of the five first chapters of the first book of Moses called Genesis. Delivered by way of exposition in several lords-dayes exercises. By Benjamin Needler, minister of the gospel at Margaret Moses Friday-Street, London.	Needler, Benjamin, 1620-1682.	1654 (1654)	Wing N412; Thomason E1443_2; ESTC R209640	117,247	301

After the death of Christ their use was indifferent for a time this time was till the doctrine of Christian liberty might be fully made known to the world which could not be done on a sudden As Acts of Parliament have a day set downe when they shall be in force that so all the subjects of the Land may have time convenient to take knowledge of them so it is in this case 3. But now they are not necessary nor indifferent but absolutely forbidden After the passion of Christ Jew●sh Ceremonies were mortuae saith a learned man that is dead But after the divnlgation of the Gospel they bec●me mortiferae that is deadly Saint A●gustine elegantly expresseth this by a similitude A mans friend dyes he doeth not so soone as the breath is out of his body take him by the heeles and dragge him out of the doores and cast him upon the dunghill but he keeps him a certaine time wraps him in fair cloaths and so with honour accompanies him to the grave so these Ceremonies were alive till Christ and because they had been by divine Ordinance of great use in Gods worship they remained for a time indifferent that so they might be laid down in an honourable manner And here you may see the difference between Lawes Ceremoniall and Lawes morall the one were temporary the other are universall ●nd perpetuall the one were therefore good because they were commanded the other were commanded because they were good Morall Lawes ●ave an inward goodnesse in them which others have not When the Apostle would set forth the glory and excellency of the morall Law he gives these titles to it that it is holy and just and good which holinesse justice Rom. 7.12 and goodnesse he opposeth to his owne wickednesse I am carnall saith he but the Law is holy and just and good Now look as his carnality that was contrary to the Law was evill in it selfe so the Law which was contrary to that carnality was just holy and good in it selfe The Prophet Micah perceiving how forward many were in Ceremoniall duties and sacrifices in opposition hereunto he tells them He hath shewed Mic. 6.8 thee Oh man what is good speaking of morall duties as shewing mercy and walking humbly with God were not sacrifice and offerings good as well as mercy and walking humbly Yes but herein lyes the difference sacrifice and burnt-offerings were not in themselves good but onely as commanded by God but morall obedience as shewing mercy and walking humbly is good in it selfe and therefore said the Prophet He hath shewed thee Oh man what is good 10. Rule Comparisons in Scripture must not be wrested further then the scope of the comparison requires For instance Saint James ●aith As the body without the Jam. 2.26 spirit is dead so faith without workes is dead also The Papists gather from hence as the soul is the forme of the body and animates it so are workes the forme of faith which animate faith but the comparison is wrested for the scope of the Apostle is this as the body is known not to be dead by the operation and presence of the soul so faith is known not to be dead by workes So the Church is called the piller of truth The Papists make the comparison 1 Tim. 3. 15. here as the pillar upholds the house so the Church upholds truth But the comparison is wrested the Church is the pillar of truth viz. it holds out truth we use to hang out things upon pillars but it doth not hold it up 11. Rule When we read concerning Christ in the Scriptures we must consider what expressions referce to Christ as he was God what expressions referre to Christ as he was man and what referre to his person as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man This Rule must heedfully be observed that we may neither confound the natures of Christ with Eutyches or cry up two persons in Christ with Nestorius As we may say concerning a man that some things are attributed to him which are proper onely to his soul as he is said to understand to grieve to rejoyce to fear to hope some things are attributed to him which are proper onely to his body as to eat and drinke and walk some things again are attributed unto him which are neither proper to the soul alone or the body alone but to the Quid compositum the person consisting of both for instance to laugh to write accurately to speake judiciously In like manner some things are spoken of Christ as he was God for instance he is called the Word the image of the invisible God the expresse image of his substance Some things are spoken of Christ as he was man as that he was acquainted with griefs that he was hungry thuirsty c. some things againe are spoken of Christ neither as he was God nor as he was man distinctly considered but as he was God-man for instance Had they known it they would not have crucified 1 Cor. 2.8 the Lord of glory So Take heed unto your selves and to all the floock c. to feed Act. 20. 28. the Church of God which he hath purchased with his owne blood 12. Rule There are severall promises in the Scriptures which although as to the rinde and outside of them they seem to relate onely to temporals yet if we look within we shall finde that they containe spiritualls Now this must carefully be observed that we may be established concerning the truth of divine promises Abraham was promised a sonne a blessing temporall but there was a spirituall blessing annexed even the greatest that ever the sonnes of men were made partakers of viz. the Lord Jesus Christ whom the Scripture calls the sonne of Abraham that seed in which all the nations of the earth should be blessed You have another instance also in Samuel where Nathan says to David When thy dayes be fulfilled and thou shalt 2 Sam. 7. 12 13 c. sleepe with thy fathers I will set up thy seed after thee which shall proceed out of thy bowels he shall build an house for my Name and I will establish the throne of his Kingdom for ever These words here are spoken of Solomon and yet something else is intended by the Spirit of God in this Scripture then can in propriety of speech be attributed unto Solomon For the power of Solomon was exceedingly weakned before his death and afterward his son even upon the point cast out of his Kingdom by the revolting of the ten tribes But that which is more then all this Solomons race we may see ended in Jeconiah Thus saith the Lord Write ye this man childlesse Jerem. 22. 30. a man that shall not prosper in his dayes for no man of his seed shall prosper sitting upon the throne of David and ruling any more in Juda. Therefore this promise must be extended further then to Solomon and his seed to Christ even of whom

1 Cor. 14. 34. women keep silence in the Churches for it is not permitted unto them to speak but they are commanded to be under obedience as saith the Law Now the truth is this of eating our bread in the sweat of our brows is all these it is a curse it is a promise it is a precept it is a curse in that God will not suffer the earth to afford us bread without our sweat it is a promise in that God assureth us that we shall have bread for our sweat and it is a precept too in that God enjoyneth us if we will have bread to sweat for it Have a care then of relieving common beggers vagrant and idle persons I speak not against Almes God requireth us to feed the hungry but remember as God doth not approove of any other work without charity so neither of charity it selfe without discretion as Paul Honour widows but those that are widdowes indeed 1. Tim 5.3 A woman that hath poysoned her husband is a widow but she is not a widow indeed not to be honoured so you must relieve the poor but those who are poor indeed who are they Those that want not onely the things they aske but want also means to get without asking viz. blind aged past their work that have a greater charge then they can maintain by their work Ierome Pars sacrilegii est rem pauperum dare non pauperibus Whilest you think you relieve the poor you robbe the poor Quest 48. vers 16 17 18 19. What may we learne from these verses considered together That God in the midst of judgement Resp remembers mercy and that he rolls up the sentence pronounced against the man and woman in love and sweetnesse thou shalt conceive and travell in sorrow there is judgement but thou shalt bring forth children there is mercy thy desire shall be subject there is judgement but it shall be to thy husband there is mercy God saith to Adam Cursed is the ground for thy sake there is judgement but not cursed art thou there is mercy Thou shalt labour and sweat there is judgement but it shall not be overmuch you know the face sweats before any part and it shall be the sweat of thy face there is mercy thy face shall sweat there is judgement but in the sweat of thy face thou shalt eat bread there is mercy Quest. 49. vers 21. Why did the Lord God make coats of skinnes and cloath our first parents with them To teach them he had not cast them out Resp 1 of his fatherly care though they had sinned against him That it might be a continuall Item of their sin against God The originall of raiment should never be forgotten by the sonnes of Adam but be remembred as a check to the vanity and pride of apparell we have no more cause to be proud of our cloaths then of a plaister of mastick worne to stay the Rheume from annoying the eyes or Teeth or a paire of spectacles to help the dimnesse of the sight Quest 50. vers 24. In the former verse it is said The Lord God sent man forth from the garden of Eden and in this verse it is said he drove out the man It is like God at first bid him go and Resp then he shewing himselfe unwilling and begging that he might abide there still God with some evidence of wrath drove him out Quest 51. verse 24. What may we Learne from Gods placing at the East of the Garden Cherubims and a flaming sword which turned every way to keep the way of the Tree of life That when man fell out with God he fell out with the good Angels The Resp Angels were loyall subjects and took part with their Prince against the Rebels but through Christ God and we are friends and the Angels and we are friends now in stead of shutting us out of Paradise they carry us into Paradise The Angels conveyed Lazarus into Abrahams bosome Good examples are rare in the world Oh that we could imitate the good Angels The mariners at sea when they have no land-markes to direct them home to their own Countrey are guided by the Starres Truly we have but a few good examples in this world and therefore let us take our patterne from the Angels that continually behold the face of God ready to do his will Despise ye not one of these little Matth. 18. 19. ones for I say unto you that in heaven their Angels do always behold the face of my Father which is in heaven Notes on the fourth Chapter Quest 1. verse 1. It is said here by Eve I have gotten a man from the Lord and yet it is said in the first Epistle of John Not as Cain who 1 John 3. 12. was of that wicked one and slew his brother Eve speaks of bringing forth a sonne Resp which in it selfe considered is a blessing from the Lord as barrennesse was accounted a curse so fruitfulnesse was accounted a mercy Children in Scripture are called The heritage of the Lord Lo children Psa 227 3. are an heritage of the Lord and the fruit of the wombe is his reward There be some that account children but bills of charges but God puts them upon the account of our mercies It was an holy and pious speech of Iacob concerning his children These saith he are the children which God hath graciously given thy servant Gen. 33. 5. A Learned Author observes that children are greater blessings then any outward thing else whatsoever and therefore when a description is made of Jobs goods the best is put first first the Spirit Job 1.1 of God sets down his spirituall blessings Job was a man perfect and upright and one that feared God and eschewed evil and then comes his outward blessings and amongst them his children are set in the first ranke There were borne unto him seven sonnes and three daughters and then comes his sheep and Oxen and Camells So that Eve speaks of bringing forth a sonne which in it selfe is a blessing from the Lord and hence saith she I have gotten a man from the Lord John speaks of Gain with respect unto his wickednesse which was not from God but from the Devil and hence saith he Cain who was of that wicked one and slew his brother Quest 2. vese 1. Whether Eve thought that she had brought forth the Messiah for so many affirme with a great deale of confidence and they render the words not as we do I have gotten a man from the Lord but say they according as it is in the Originall I have gotten a man the Lord. The ambiguous acceptation of the particle Resp 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath given rise to this opinion We grant that this particle is many times a note of the accusative case which transitive verbs governe Withal we say it is not rarely taken for the prepositions cum or a vel abs pro cum ut Gen. 5. 22. Exo. 1.

and yet he crieth out Every one that findeth me shall slay me If it be such an intolerable burden for a man to read one page or leafe of the booke of conscience as Cain the killing of his brother how dreadfull will it be to read the booke of conscience leafe by leafe from one end to the other at the day of judgement The accusings of conscience are one part of the punishment of the damned in Hell when Dives desired that his brethren might not come into that place of torments it is conceived by some that it is not spoken from a principle of love to his brethren for all naturall affections cease in Hell but from a principle of self-love because their presence would tend to his further conviction and be a means to encrease his torment Quest 22. vers 15. Why did the Lord so farre indulge Cain that he would not permit him to suffer death though guilty of murder Some say Credibile est antiquitus gravium Resp 1 delictorum leves fuisse poenas sed cùmeae progressu temporis contemnerentur ventum ad mortem If this could be cleared it would be a strong argument for punishing theft with death Propter hominum raritatem Because of the scarcity of persons then living that God might provide for the encrease of the world he spares Cain Because there was then lesse feare of doing hurt by example Malefactors are punished for others sake as well as their owne that by their example others may beware of committing the same crime lest they bring upon themselves the same punishment God would convince Cain that he was in an errour when he said Every one that findeth me shall slay me God is not the God of confusion A taxy Levelling 'T is not for every one for private persons to act as Magistrates in determining matters criminall nor yet as executioners in binding or killing those that are worthy of bonds or death It is true He that sheddeth mans blood by man shall his blood be shed by man that is not by every man but by the Magistrate saith Paul speaking of the Magistrate He is the Minister of God a revenger to execute wrath upon him that Rom. 13.4 doth evill Quest 23. vers 17. It is said And Cain knew his wife why is she not call'd his sister There is no question but Cain married Resp his sister but she is not so called because God would not have this to be a standing rule lest therefore any from hence for the future might take occasion to transgresse the command there is no mention made of Cains wife being his sister but onely Cain knew his wife The truth is Cain could not do otherwise for being under a command to encrease and multiply and God creating but one man and one woman viz. his father and mother Marriage could not have been continued nor mankinde propagated if he had not married his sister But will necessity make a thing unlawfull Object to be lawfull Yes If that necessity be founded upon Resp the command of God and not else as in this case Quest 24. vers 17 Why Cain builded a city It may be for these reasons Resp 1. That if possible he might evade the sentence God had pronounced against him that he should be a runagate and a vagabond 2. Securitatis ergo that being in a strange place he might secure himselfe from the wild beasts 3. Ad sui defensionem that he might be the better provided against any that should go about to slay him for his conscience told him that every one that met him would kill him Quest 25. vers 17. How was it possible for Cain to build a city for where had he builders and labourers for the work or how could he replenish it with multitudes of men wherein Cities and Common-wealths do principally consist 'T is likely that this city was not so magnificent Resp 1 and large as those which were afterwards built but suited to the number of persons then being in the world That Adam had many Sonnes and Daughters at that time which the Scripture doth not mention That these Sonnes and Daughters did begin to encrease and multiply That Cain at the building of this City had not onely Enoch mentioned in the text but many other Sonnes and Daughters That he calls the name of the City after the name of his sonne Enoch not because he had no other children but because he was his first-borne That it is likely that Cain lived after the common age of those times which was seven hundred yeares especially if you consider the Lord did reserve him for an example unto life and set a ma●ke on him that no man by violence might take it away It is probable that Cain built this City in the four hundreth or five hundreth year of his age We read concerning the children of Jacob that they were six hundred thousand Exod. 11 37. men of warre Now these were enough to replenish a City and why not Cains posterity Quest 26. vers 17. How could Cains building of a City suit with that punishment that God had pronounced against him that he should be a fugitive and a vagabond 'T is not expressed how long Cain should Resp 1 be a fugitive and a vagabond Cain and his family for some time might be in such a condition and afterwards settle Some distinguish between a prediction or Prophecy and a threat A Prophecy say they is alwayes fulfilled but a threatening such as this is may be mitigated and that it is in the power of him who pronounces it to abate the severity thereof Though he built a City yet he continued an exile banished from his fathers house his native countrey from communion with the Church of God Although this may seem at first to be contrary to what the Lord had denounced yet doth it marvellously in truth agree with it The stock of Adam encreaseth as well by Seth as by Catn and yet none of that family is said to build a City before the flood And wherefore not Because the Lord had given them the plenty of the earth and was a stronger defence to them then the walls of any City but Cain who was departed from the presence of the Lord was compelled to build a City for his defence not for pleasure but for security Learne from hence Worldly and wicked men chiefly set their minds on worldly things You may observe amongst others two things concerning the sin of worldlinesse 1. It is the sin of professors what is the cry in the world I would there were not too much cause for it it is true they professe much and heare Sermons and would be accounted Saints but are as griping as covetous as earthly as others 'T is a thousand pitties that they that have heaven at their tongues end should have the earth at their fingers end 2. As it is the sin of Professors of them that pretend to holinesse so you read not in the