Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	choose_v	hate_v	persecute_v	1,861	5	9.5088	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09383	A commentarie or exposition, vpon the fiue first chapters of the Epistle to the Galatians: penned by the godly, learned, and iudiciall diuine, Mr. W. Perkins. Now published for the benefit of the Church, and continued with a supplement vpon the sixt chapter, by Rafe Cudworth Bachelour of Diuinitie	Perkins, William, 1558-1602.; Cudworth, Ralph, 1617-1688.	1604 (1604)	STC 19680; ESTC S114465	595,047	756

least we surfet Yet in spirituall ioyes the measure is to reioice without measure if we be rauished with ioy in Christ that we crie againe it is the best of all 28. Therefore brethren we are after the manner of Isaac children of the promise Here Paul shewes that as Sara figured the catholike church so Isaac was a figure of all true beleeuers the children of God Therefore or thus And we brethren We not onely the Iewes but also beleeuing Gentiles Promise the promise made to Abraham I will be thy God and the God of thy seed or the promise made to the church that beeing barren shee shall beare many children Children of promise beleeuers are so called not because they beleeue the promise though that be a truth but because they are made children of God by the vertue of Gods promise For thus was Isaac the child of promise in that he was borne to Abraham not by the strength of nature but by Gods promise And Paul opposeth the children of the promise to the children of the flesh which were borne by naturall strength Rom. 9. 8. Hence it followes that the meere grace of God is the cause of our election and adoption and not any thing in vs. For the promise of God makes vs Gods children and the promise is of the meere grace of God and therefore we are Gods children by the meere grace of God For the cause of the cause is the cause of the thing caused Therefore Paul saith that the Ephesians were predestinate to adoption Eph. 1. 5. And he saith the 7000 that neuer bowed knee to Baal were reserued by the election of grace Rom. 11. 5. And it is a false Position to teach that Election and adoption are according to Gods foreknowledge of our faith and obedience For thus shall we Elect our selues and be children not of Gods promise but of our own freewill and faith Moreouer God foresees our future faith and obedience because he first decreed to giue the grace of faith vnto vs because the foreknowledge of things which are to come to passe depends vpon a precedent will in God Marke further the children of God are called the children of the promise and this promise is absolute and effectual Here a question may be resolued and that it whether the child of God in his conuersion haue a libertie and power to resist the inward calling of God Answ. No. The absolute will of God cannot be resisted nowe the promise whereby men are made the children of God is the absolute will of God Againe with this promise is ioyned the infinite power of God which without all resistance brings that to passe which God hath promised For he makes men to doe that which he commands Ezec. 36. 26. he giues the will and the deede Phil. 2. 13. so as men effectually called cannot but come Ioh. 6. 45. It may be saide that this is to abolish all freedome of will Ans. It sufficeth to the libertie of the will that it be free from compulsion for constraint takes away the libertie of the will and not necessitie Secondly the determination of mans will by the will of God is the libertie of the will and not the bondage thereof for this is perfect libertie when mans wil is conformable to the will of God 29 But as he which was borne according to the flesh persecuted him that was borne after the spirit so is it now These wordes are an answer to an Obiection on this manner We are hated of the Iewes and therefore we are not the children of promise The answer is two fold One in this verse thus No maruell this is the old fashion it was thus in Abrahams familie For Ismael borne after the flesh persecuted Isaac borne after the spirit and so it is at this day Obserue that there is a perpetuall enmitie and opposition betweene true beleeuers and hypocrites God put enmitie betweene the seede of the serpent and the seede of the woman Gen. 13. 15. The world hates them that are chosen out of the world Ioh. 15. 19. Carnall men cannot abide that their opinions and doings should be iudged and condemned of others Ioh. 3. 20. And hence comes the opposition that is betweene beleeuers and hypocrites who cannot abide such as are not like themselues This hatred and opposition shewes it selfe in persecution of which three things are to be considered The first is who persecutes Ans. Carnall Ismaelites such as are of the same religion and familie with Isaac Thus the Iewes persecuted their owne Prophets and the Thessalonians were persecuted of their own prophets 1. Thes. 2. 14. Thus Priests and Iesuits that haue bin hertofore borne baptised brought vp among vs are the causes of many seditions conspiracies and seeke the subue●sion of Church and land The second is who are persecuted Ans. Spirituall men the children of the promise They suffer wrong but they doe none In the mount of the Lord there is no hurt done Isa. 11. 9. they turne their speares and swords into mattocks and sithes Isa. 2. 4. And they which doe no wrong but are content to suffer wrong and that for a good cause are in this respect blessed Matth. 5. 10. The third point is touching the kind of persecution and that was skorning or mocking Gen. 21. 9. It may be demanded how mocking can be persecution Ans. Mocking and derision which riseth of the hatred and contempt of our brother is a degree of murder He which saith Raca to his brother is guiltie of a Councell Matth. 5. 22. Here Raca signifieth all signes and gestures that expresse contempt as snuffing tushing iering gerning c. Cain is rebuked of God euen for the casting downe of his countenance Gen. 4. 6. Againe the mocking wherewith Ismael mocked Isaac proceeded from a contemp and hatred of the grace of God in Isaac which Paul notes when he saith that he was persecuted which was borne after the spirit This hatred of Gods grace in men is the beginning of all persecution and the deriding of the grace of God is as much as the spoiling of our goods and the seeking of our liues Thus Cain hated his brother by reason of the grace of God because his deedes were good 1. Ioh. 3. 12. A great part of the sufferings of Christ stood in this that he was mocked for his confidence in God Psal. 22. 8. Matt. 27. 43. The children of Bethel mocke Elizeus first for his person calling him bald pate secondly for the fauour of God shewed vpon Elias his master in saying Ascend bald ●ate that is ascend not to Bethel but ascend to heauen as Elias did And this prophane skorning he cursed in the name of God 2. King 2. 23. The like skorning is vsed among vs at this day For the practise of that religion which stands by the law of God and the good lawes of this land is nicknamed with tearmes of precis●nes and puritie A thing much to be lamented for this bewraies

honors riches by him we are made Kings and Priests Apoc. 1. 6. If in libertie by him we are deliuered from the hands of our enemies Sinne Satan c. Luk. 1. 74. If in pleasures comfort and content he is our felicitie in him we are cōplete Coloss. 2. By him we haue right to those things which eye hath not seene eare hath not heard neither can the heart of man conceiue It may be said why doth Paul glorie in the ignominious death of Christ rather then in his glorious resurrection triumphant ascension and imperiall iurisdiction now sitting at the right hand of the Father Ans. These are not excluded but included in the Crosse yet he nameth the crosse rather then them First of all to shew that vpon the crosse Christ did fully finish the worke of our redemption for beeing now readie to giue vp the ghost he said It is finished Ioh. 19. 30. this made Paul to desire to know nothing but Christ and him crucified 1. Cor. 2. For in his humiliation stāds our exaltation in his weaknes stands our strength in his ignominie our glorie in his death out life Secondly to shew that he was not ashamed of the crosse of Christ though neuer so ignominious in the eyes of the world It had beene no great thing for Paul to haue gloried in the resurrection ascension wisdome power maiestie of Christ wherein the world can and doth glorie But to glorie in the shamefull contempuble accursed death of the crosse was a matter of great difficultie and the worke of faith iudging that which the world counts ignominious to be most glorious that which the learned Philosophers counted foolishnes to be the wisdome of God 1. Cor. 1. 24. The Popish sort abuse this text two waies First in applying it to the transient crosse Secondly to the permanent or materiall crosse To the transient crosse in that they glorie in it First as hauing a vertue in it when it is made in the ayre to driue away Deuills Secondly beeing made in the forehead to be as an amulet against charmes blastings and other such like casualties To the materiall crosse when they adorne it with golde and iewells and so cause it to be carried in great pompe before them When the Crucigeri weare it in their hats in a white redde or greene colour When they put their confidence in it and pray vnto it Holy Crosse saue vs. This is Popish and carnall glorying in the crosse and not spirituall in the death of Christ vpon the crosse of which onely the Apostle speakes in this place The reason why he would glorie in nothing but in the crosse of Christ followeth to be considered in these words By which the world is crucified to me and I vnto the world It is taken from a double effect which Christ or the crosse of Christ wrought in him for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which may be referred to either indifferently The first to be crucified to the world the second the world to be crucified to him By the world we are not to vnderstand the frame of heauen and earth not the creatures nor mankind but honour riches pleasures fauour wisdome glorie and whatsoeuer is opposed to the kingdome of Christ and the new creature To be crucified to the world is to be dead vnto it to despise and contemne it to count all the glorie of it to be no better then dongue in respect of Christ and his righteousnes as Paul did Phil. 3. 8. The world is said to be crucified to vs when it hates and persecutes vs and accounts vs the filth the off-scouring of all things 1. Cor 4. 13. Yet here obserue that we are crucified to the world and the world to vs by the vertue of the death of Christ after a different manner We are crucified to the world properly by the spirit of Christ weaning our affections from the loue of this world The world is cruci fied to vs by the death of Christ improperly and by accident in that we are made such as the world cannot but hate and persecute for seeing we are made new creatures and chosen out of the world therefore the world hateth vs. Ioh. 15. 19. Here we see who those are that can truly glory in the crosse of Christ namely those that are dead to the world the world to them such as feele the power of the spirit of Christ crucifying the flesh in them with the affections and lusts Others can no more glory of the crosse of Christ then he that glories of the victorie which his Prince hath gottē ouer his enemies himselfe in the meane time beeing a vassall and slaue vnto them Secondly that it is not sufficient for a Christian that the world is crucified to him except he also be crucified to the world neither louing the world nor the things in the world Thirdly that to be crucified to the world is not to professe monasticall life and to be shut vp in a Monastery but to renounc● the world and the corruptions that are therein both in affection of hart and practise of life Fourthly we are taught to carrie our selues to the world as crucified and dead men not to loue nor like it to seeke or affect it but to renounce and forsake it with all the vanities delights and pleasures thereof and to be as dead men to our own wicked wils and to our carnall reason letting them lie dead in vs and suffering our selues to be ruled ordered and guided by the spirit of God making his will our will his word our wisedome Fiftly by this we may examine our hearts for if we haue our affections glued to the world and set vpon the honours pleasures profits and preferments thereof we are worldlings indeed for they that are Christs are crucisied with Christ. Gal. 2. 20. and haue crucified the flesh with the affections and lusts Gal. 5. 24. and therefore must needs be crucified to the world A man that is hanged vpon a gybbet ceaseth from his thefts and murders So all that are indeed crucified with Christ to the world cease from their old offences For as the Apostle reasoneth if we be risen with Christ we ought to seeke the things that are aboue not the things that are vpon the earth Col. 3. 1 2. So if we be dead with Christ from the vanities of the world we ought as dead men to abstaine from all worldly lusts which fight against the soule 1. Pet 2. 11. v. 15. For in Christ Iesus neither circumcifiō availeth any thing nor vncircumcision but a new creature Here the Apostle prooues his former assertion v. 14. that he neither did nor ought to glorie in any thing saue in the crosse of Christ because nothing is of any account in the kingdome of God but a newe creature And this he prooues by the remoouall of all those things that are either opposite to or diuers from a newe creature signified by circumcision and vncircumcision

if he fall into any offence of frailtie yet doth he not make a practise of sinne as the wicked and vngodly doe It may be saide the Galatians and all the Galatians are the children of God but what is that to vs Ans. They among vs that professe true saith in Christ with care to keepe good conscience are likewise to hold themselues to be children of God He beleeues not the Gospel that doth not beleeue his owne adoption For in the Gospel there is a promise of all the blessings of God to them that beleeue and there is also a commandement to applie the said promise to our selues and consequently to applie the gift of adoption to our selues When we are bidden to say Our father we are bidden to beleeue our selues to be children of God and so to come vnto him Therefore with Paul I say that all we that truly beleeue in Christ and haue care to lead a good life all I say are indeede the children of God The vse Comforts arising by this benefit are many First if thou be Gods child surely he will prouide all things necessarie for thy soule and bodie Math. 6. 26. Our care must be to doe the office and dutie that belongs vnto vs when this is done our care is ended As for the good successe of our labours we must cast our care on God who will prouide that no good thing be wanting vnto vs. Psal. 34. 10. They that drowne themselues in worldly cares liue like fatherlesse children Secondly in that we are children we haue libertie to come into the presence of God and to pray vnto him Eph. 3. 12. Thirdly nothing shall hurt them that are the children of God The plague shall not come neere their tabernacle they shall walke vpon the lyon and the aspe and tread them vnder foote Psal. 91. 13. All things shall turne to their good Rom. 8. 28. And the rather because the Angels of God pitch their tents about them Lastly God will beare with the infirmities and frailties of them that are his children if there be in them a care to please him with a Purpose of not sinning Malach. 3. 7. If a child be sicke the father or mother doe not cast it out of dores much lesse will God The duties First if ye be Gods children then walke worthie your profession and calling Be not vassalls of sinne and Satan carrie your selues as kings sonnes bearing sway ouer the lusts of your owne hearts the temptations of the deuill and the leud customes and fashions of this world When Dauid kept his fathers sheepe he behaued himselfe like a shepheard but when he was called from the sheepefold and chosen to be king he carried himselfe accordingly So must we doe that of children of the deuill are made the children of God And if we liue according to the lusts of our flesh as the men of this world doe whatsoeuer we professe we are in truth the children of the deuill Ioh. 8. 44. 1. Ioh. 3. Secondly we must vse euery day to bring our selues into the presence of God and we must doe all things as in his sight and presence presenting our selues vnto him as instruments of his glorie in doing of his will This is the honour that the child of God owes vnto him Mal. 1. 6. Thirdly our care must be according to the measure of grace to resemble Christ in all good vertues and holy conuersation For he is our eldest brother the first borne of many brethren and therefore we should be like vnto him 1. Ioh. 3. 2 3. Fourthly we must haue a desire and loue to the word of God that we may grow by it in knowledge grace and good life For this is the milke and foode whereby God feedes his childrē 1. Pet. 2. 2. Such persōs thē amōg vs that haue no loue or liking of the word but spend their daies in ignorāce securitie shew themselues to be no children of God The child in the armes of the mother or nurce that neuer desires the brest is certenly a dead child Lastly we must put this in our accounts that we must haue many afflictions if we be Gods children for he corrects all his children And when we are vnder the rodde of correction we must refigne our selues to the will and good pleasure of God This is childlike obedience and this must be done in silence and with all quietnes then God is best pleased The internall meanes of Adoption is Faith in Christ. And for the better conceiuing of it three questions are to be propounded The first what a kind of faith is this Ans. A particular or speciall faith and it hath three acts or effects The first is to beleeue Christ to be Jesus that is a Sauiour the second is to beleeue that Christ is my or thy Sauiour the third is to put the confidence of heart in him When Thomas felt the wounds of Christ he said My Lord and my God and thereupon Christ said Because thou hast seene thou beleeuest Ioh. 20. 29. Here marke that to beleeue Christ to be my Christ is faith Against this speciall faith the Papists obiect three arguments The first is this Euery speciall faith must haue a speciall word of God for his ground but there is no speciall word that thy sinnes or my sinnes are forgiuen by Christ therefore there is no speciall faith Ans. We haue that which in force and value is equiualent to a speciall word namely a generall promise with a commandement to applie the said promise to our selues Secondly I answer that the word and promise of God generally propounded in Scripture is made particular in the publike Ministerie in which when the word is preached to any people God reueales two things vnto them one that his will is to saue them by Christ the other that his will is that men should beleeue in Christ. And the word thus applied in the publike Ministerie in the name of God is as much as if an Angel should particularly speake vnto vs from heauen The second Argument Speciall faith say they is absurd because by it a sinner must beleeue the pardon of his sinnes before he hath it in as much as faith is the meanes to obtaine pardon Ans. The giuing and the receiuing of pardon and faith are both at one moment of time for when God giues the pardon of sinne at the same instant he causeth men to receiue the same pardon by faith For order of nature faith goes before the receiuing of the pardon because faith is giuen to them that are to be ingrafted into Christ and pardon to them that are in Christ for time it doth not and therfore this second argument is absurd The third Argument The full certentie and perswasion of Gods mercie in Christ followes good conscience and good workes and therefore faith followes after Iustification Ans. There be two degrees of faith A weake faith and a strong faith A weake faith is that against which doubting much preuailes in