Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	knowledge_n	light_n	shine_v	6,882	5	9.8263	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85783	The Christian in compleat armour. Or, A treatise of the saints war against the Devil, wherein a discovery is made of that grand enemy of God and his people, in his policies, power, seat of his empire, wickednesse, and chiefe designe he hath against the saints. A magazin open'd: from whence the Christian is furnished with spiritual armes for the battel, help't on with his armour, and taught the use of his weapon, together with the happy issue of the whole warre. The first part. / By William Gurnall, Minister of the Gospel in Lavenham. Imprimatur, Edmund Calamy.	Gurnall, William, 1617-1679.	1655 (1655)	Wing G2251; Thomason E824_1; ESTC R207679	343,381	430

them to win them home to God Vse 2 To the Ministers of the Gospel Let this stir up your bowels of compassion towards those many ignorant soules in your respective Congregations who know not the right hand from the left This this is the great destroyer of the countrey which Ministers should come forth against with all their care and strength More are swept to hell with this plague of spiritual darknesse then any other Where the light of knowledge and conviction is there commonly is a sense and pain that accompanies the sinner when he doth evil which forceth some now and then to enquire for a Physician and come in the distresse of their spirits to their Minister or others for counsel but the ignorant soul feels no such smart if the Minister stay till he sends for him to instruct him he may sooner hear the bell go for him then any messenger come for him you must seek them out and not expect that they will come to you These are a sort of people that are afraid more of their remedy then their disease and study more to hide their ignorance then how they may have it cured which should make us pity them the more because they can pity themselves so little I confesse it is no small unhappinesse to some of us who have to do with a multitude that we have neither time nor strength to make our addresses to every particular person in our Congregations and attend on them as their needs require and yet cannot well satisfie our consciences otherwise But let us look to it that though we cannot do to the height of what we would we be not found wanting in what we may Let not the difficulty of our Province make us like some who when they see they have more work upon their hands then they can well dispatch grow sick of it and sit down out of a lazy despondency and do just nothing He that hath a great house running to ruine and but a small purse 't is better for him to repair now a little and then a little then let all fall down because he cannot do it all at once Many Ministers may complain of their Predecessours that they left them their people more out of repair then their houses and this makes the work great indeed As the Jewes who were to revive the stones out of the heaps of rubbish before they could build the wall yet it went up because the people had a minde to work Nehem. 4. O if once our hearts were but fill'd with zeal for God and compassion to our peoples souls we would up and be doing though we could but lay a brick a day and God would be with us May be you who finde a people rude and sottishly ignorant like stones in the quarry and trees unfell'd shall not bring the work to such perfection in your dayes as you desire yet as David did for Solomon thou mayest by thy paines in teaching and instructing them prepare materials for another who shall rear the Temple It s very ordinary for one Minister to enter into the labours of another to reap those by a work of Conversion in whom a former Minister hath cast the seed of knowledge and conviction And when God comes to reckon with his Workmen the Plough-man and Sower shall have his penny as well as the Harvest-man and Reaper O it s a blessed thing to be as Job saith he was eyes to the blinde much more to blinde soules such are the Ministers God himself calls Pastours after his own heart that feed his people with knowledge and understanding Jer. 3.15 But wo to those that are accessary to their peoples ignorance Now a Minister may be accessary to the ignorance of his people First by his own ignorance Knowledge is so fundamental to the work and calling of a Minister that he cannot be one without it Because thou hast rejected knowledge I will also reject thee that thou shalt be no Priest to me seeing thou hast forgotten the Law of thy God I will also forget thy children Hos 4.6 The want of knowledge in a Minister is such a defect as cannot be supplied by any thing else be he never so meek patient bountiful unblameable if he hath not skill to divide the Word aright he is not cut out for a Minister Every thing is good as its good for the end it is appointed to a knife though it had a haft of diamonds yet if it will not cut 't is no knife A bell if not sound is no bell The great work of a Minister is to teach others his lips are to preserve knowledge he should be as conversant in the things of God as others in their particular trades Ministers are called Lights if the light then be darknesse how great is the darknesse of that people like to be I know these stars in Christs hands are not all of the same magnitude there is a greater glory of gifts and graces shines in some then others yet so much light is necessary to every Minister as was in the star the wise men saw at Christs birth to be able out of the Word to direct sinners the safe and true way to Christ and salvation O Sirs it is a sad way of getting a living by killing of men as some unskilful Physicians do but much more to get a temporal livelihood by ruining souls through our ignorance He is a cruel man to the poor Passengers who will undertake to be Pilot when he never so much as learn't his Compasse Secondly by his negligence It s all one if the Nurse hath no milk in her breasts or having drawes it not forth to her childe There is a wo to the Idol-shepherd Zech. 11. such as have mouthes but speak not lips but not to feed the people with knowledge It shall be the peoples sin if they feed not when bread is before them but wo to us if we give them not meat in due season O Sirs what shall we say to our Lord that trusts us if those abilities which he hath given us as market-money to buy bread for our people be found wrapt up in a napkin of sloth if that time wherein we should have been teaching and instructing them shall appear to be wasted in our pleasures or employed about our carnal profits That servant shall have but a sad welcome of his Master when he comes home that shall be found out of the way with the Key and the family starving in the mean time for want of provision Thirdly by his unedifying preaching when he preacheth unsound doctrine which doth not perfect the understanding but corrupt it Better he did leave them in simple ignorance then colour their mindes with a false die or when that he preacheth is frothy and flashy no more fit to feed their soules then husks the Prodigals belly which when they know they are little the wiser for their soules good Or when his discourses are so high flown that the poor

for holding the truth in unrighteousnesse Rom. 1.18 the next news you hear of them is that they became vain in their imaginations and their foolish heart was darkned ver 21. Thirdly ply the throne of grace Bene orasse est bene studuisse he is the best student in divinity that studies most upon his knee Knowledge is a divine gift all light is from heaven God is the Father of light and prayer puts the soule under the pupillage of God If any one lack wisdom let him ask it of God This is more then naked knowledge wisdome how to use it Study may make one a great Scholar in the Scriptures but prayer makes a wise Christian as it obtains sanctified knowledge without which it is no perfect gift but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift and no gift Pray then with an humble boldnesse God gives it to all that ask and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 candidly liberally not like proud man who will rather put one to shame who is weak for his ignorance then take the paines to teach him Thy petition is very pleasing to God Remember how Solomon sped upon the like occasion and promise thy self the same successe Christs School is a free School he denies none that come to him so they will submit to the orders of the School and though all have not an answer in the same degree of knowledge it is not needful that all should be Solomons in knowledge except all were to be Solomons in place yet the meanest disciple that Christ sends forth shall be furnished with saving knowledge enough to fit him for his admittance into heavens Academy Thou shalt guide me with thy counsel and after bring me to glory Fourthly thou must bestow some time for thy diligent search after truth Truth lies deep and must be digged for Since man was turned out of Paradise he can do nothing without labour except sinne this follows his hand indeed but this treasure of knowledge calls for spade and Mattock We are bid search the Scripture and Dan. 12.4 Many shall runne to and fro and knowledge shall be encreased a Metaphor from Merchants who bestirre themselves to get an estate runne to and fro first in one land then in another where-ever they hear of any thing to be got thither they post though to the ends of the earth Thus must the soul runne from one duty to another one while read and anon meditate of what he hath read then pray over his meditations and aske counsel after all What is the meaning of this and how understand you that Non schola Epicuri fecit magnos viros sed contubernium There is more light got sometimes by a short conference with the Preacher then by his whole Sermon Be sure thou compasse all the means for knowledge within the walk of thy endeavour In this thy search for knowledge observe three things First the end thou proposest that it be pure and holy not meerly to know as some do who labour for knowledge as many for estates and when they have got it look on their notions as they on their bags of money but have not a heart to use their knowledge for their own or others good this is a sore evil Speculative knowledge like Rachel is faire but barren Not to be known and admired by others for thy stature in knowledge above thy Brethren verily it is too base an end to aime at in seeking knowledge especially such as is the knowledge of God and Christ To see a Heathen study for knowledge in Philosophy and then carry all his labour to this market and think himself rewarded with obtaining the name for a wise man is though base yet more tolerable but for one that knows God and what it is to enjoy him for such a one to content himself with a blast or two of sorry mans vain breath this is folly with a witnesse look thou fliest higher in thy end then so Labour for knowledge that thou mayest fear God whom thou knowest thus David Psal 119.33 Teach me O Lord the way of thy statutes and I shall keep it unto the end The Word of God is called a light unto our feet not to our tongues meerly to talk of but feet to walk by Endeavour for it not that thou may'st spread thy own name but celebrate Gods As David promiseth when he understands the precepts of God then he will talk of his wondrous works he will trumpet the fame of them and thereby awaken others to enquire after God Secondly when thy end is right set then thou must be constant in thy endeavour after it The mysteries of Christ are not learnt in a day Then shall we know if we follow on to know the Lord Hos 6.3 Some are in a good mood may be and they will look into the Bible and read a chapter or two and away they go for a week and never practise it more like some boyes if at School one day truant all the week after is it any wonder such thrive not in knowledge It is a good speech of Bernard Tantum distat studium à lectione quantum amicitia ab hospitio socialis affectio à fortuit â salutatione The study of the Word and the reading of it differs as much as the friendship of such who every day converse lovingly together doth from the acquaintance one hath with a stranger at an Inne or whom he salutes as he passeth by in the street If you will get knowledge indeed you must not onely salute the Word now and then but walk with it and enter into daily converse with it The three men who were indeed Angels that stood by Abraham as he sat at his Tent-door were reserved and strange till Abraham invited them into his Tent and entertain'd them friendly and then Christ who was one among them as appears by the Name Jehovah given him in several verses and also by what he promised he would do for Sarah ver 10. not what God would do which if a created Angel he would begins to discover himself to Abraham and reveale his secrets to him That soul above others shall be acquainted with the secrets of God in his Word that doth not slightly read the Word and as it were complement with it at his tent-doore but desires more intimacy with it and therefore entertaines it within his soul by frequent meditating of it David compares the Word for sweetnesse to the honey and the honey-combe Indeed it is so full that at first reading some sweetnesse will now and then drop from it but he that doth not presse it by meditation leaves the most behinde Thirdly Be sure thou takest the right order and method Arts and Sciences have their rudiments and also their more abstruse and deep notions and sure the right end to begin at is first to learn the principles he we say is not like to make a good Scholar in the University that never was good Grammar-Scholar And they cannot be solid

should use him more then themselves And 't is observable that the lusting for flesh broke out among the mixt multitude and baser sort of people Numb 11.4 5. but this of pride and envie took fire in the bosomes of the most eminent for place and Piety O what need then have we poor creatures to watch our hearts when we see such precious servants of God led into temptation The Spirit that dwelleth in us lusteth to envy James 4.5 Our corrupt nature is ever putting on to this sin 'T is as hard to keep our hearts and this sin asunder as it is to hinder two lovers from meeting together Thatch is not more ready to be fired with every flash of lightening then the heart to be kindled at the shining forth of any excelling gift or grace in another It was one of the first windows that corrupt nature look't out at a sin that shed the first blood Cains envy hatcht Abels murder Now if ever thou meanest to get the mastery of this sin First call in help from heaven No sooner hath the Apostle set forth how big and teeming full the heart of man is with envy but he shews where a fountain of grace is infinitely exceeding that of lust The Spirit within us lusteth to envie but he giveth more grace v. 5. And therefore sit not down tamely under this sin it is not unconquerable God can give thee more grace then thou hast sin more humility then thou hast pride Be but so humble as cordially to beg his grace and thou shalt not be so proud as wickedly to envy his gifts or grace in others Secondly make this sin as black and ugly as thou canst possibly to thy thought that when it is presented to thee thou mayest abhor it the more Indeed there needs no more then its own face wouldest thou look wishly on it to make thee out of love with it For first this envying of others gifts casts great contempt upon God and that more wayes then one First when thou enviest the gifts of thy brethren thou takest upon thee to teach God what he shall give and to whom as if the great God should take counsel or ask leave of thee before he dispenseth his gifts and darest thou stand to thy own envious thoughts with this interpretation such a one thou findest Christ himself give Matth. 20.15 Is it not lawful for me to do what I will with my own as if Christ had said what hath any to do to cavil at my disposure of what is not theirs but mine to give Secondly thou malignest the goodnesse of God It troubles thee it seems that God hath a heart to do good to any besides thy selfe thy eye is evil because his is good Wouldest not thou have God be good you had as good speak out and say you would not have him God he can assoon cease to be God as to be good Thirdly thou art an enemy to the glory of God as thou defacest that which should set it forth Every gift is a ray of divine excellency and as all the beams declare the glory of the Sunne so all the gifts God imparts declare the glory of God Now envy labours to deface and fully the representations of God it hath ever something to disparage the excellency of another withal God shewed Miriam her sin by her punishment she went to bespatter Moses that shone so eminently with the gifts and graces of God and God spits in her sace Numb 12. yea fills her all over with a noisome scab Doest thou cordially wish well to the honour of God why then hangest thou thy head and doest not rather rejoyce to see him glorified by the gifts of others Could a Heathen take it so well when himself was passed by and others chosen to places of honour and government that he said he was glad his City could finde so many more worthy then himself and shall a Christian repine that any are found fit to honour God besides himself Secondly thou wrongest thy brother as thou sinnest against the law of love which obligeth thee to rejoyce in his good as thy owne yea to prefer him in honour before thy self Thou canst not love and envy the same person envy is as contrary to love as the hectical feavourish fire in the body is to the kindly heat of nature Charity envieth not 1 Cor. 13. How can it when it lives where it loves and when thou ceasest to love thou beginnest to hate and kill him and doest not thou tremble to be found a murderer at last Thirdly thou consultest worst of all for thy self God is out of thy reach what thou spittest against heaven thou art sure to have fall on thy own face at last and thy brother whom thou enviest God stands bound to defend him against thy envy because he is maligned for what he hath of God in him Thus did God plead Josephs cause against his envious brethren and Davids against wicked Saul Thy selfe only hast real hurt First thou deprivest thy self of what thou mightest reap from the gifts of others That old saying is true Tolle invidiam mea tua sunt tua mea What thou hast is mine and what I have thine when envy is gone Whereas now like the leach which they say draws out the worst blood thou suckest nothing but what swells thy minde with discontent and is after vomited out in strife and contention O what a sad thing is it that one should go from a precious Sermon a sweet prayer and bring nothing away but a grudge against the instrument God used as we see in the Pharisees and others at Christs preaching Secondly thou robbest thy self of the joy of thy life He that is cruel troubles his own flesh Prov. 11.17 The envious man doth it to purpose he sticks the honour and esteem of others as thornes in his own heart he cannot think of them without paine and anguish and he must needs pine that is ever in paine Thirdly thou throwest thy self into the mouth of temptation thou needest give the devil no greater advantage it is a stock any sin almost will grow upon What will not the Patriarchs do to rid their hands of Joseph whom they envied that very pride which made them disdain the thought of bowing to his sheaf made them stoop far lower even to debase themselves as low as hell and be the devils instruments to sell their dear brother into slavery which might have been worse to him if God had not provided otherwise then if they had sla●n him on the place What an impotent minde and cruel did Saul shew against David when once envy had envenomed his heart from that day which he heard David preferr'd in the womens Songs above himself he could never get that sound out of his head but did ever after devote this innocent man to death in his thoughts who had done him no other wrong but in being an instrument to keep the crown on his head by the