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A18126 A sermon of the nature and end of repentance shadowed in the ministerie of Iohn the Baptist. Preached the Sunday afore Lent. 1613. Case, William, 1584 or 5-1634. 1616 (1616) STC 4767; ESTC S107898 20,795 36

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of mens carriage and deportment giue other witnesse but that many think the example of St Iohn doth nothing coeern them For though there ought I confesse to be an orderly distinction of degrees by outward habits and other the needefull concernements of this life Yet in these times it seemes mens mindes are vncapable of moderation when as in euery succession euery one for the most part desireth to exceede him that went before him both in diet apparell and other complements of Nature As if there were no profit vnto a man as the wise man speakes but that he eate and drinke Eccles 2.24 and delight his soule in the varietie of this worlds vanitie And that which is worst of all the vnteachablenesse of many giues strong suspition that their estate is wel-nigh desperate when as by the differeces wherwith the Church our Mother now trauaileth which should humble vs doe they take aduantage to harden their hearts the more For the one side say they are too licentious the other too curious and in the meane time they will bereformed by neither much like those wicked Pharises of whom our Sauiour speakes in the eleuenth of Mathew Math. 11.18.19 for Iohn came neither eating nor drinking and yet they said he had a Diuell The Sonne of man came eating and drinking and they said behold a glutton a drinker of wine and a friend vnto Publicans and sinners So that the truth is that when mens mindes are so setled vpon the things of this world that neither the threatnings of the law nor the promises of the Gospell neither the restraints of the one nor the liberties of the other can preuaile to make men forsake their sinnes there is great presumption that their God is their bellie when as their vnbrideled appetite is their sole religion The exclamations the inuectiues the exhortations of the messengers of God from and against these courses are euery where so frequent that its hopelesse and therefore needelesse for me to multiply the same Onely thus much to conclude this point Let vs all remember beloued what great account we haue to passe at that last Audite when our chiefe fauourites the fancie-feeding and flattering pleasures of this world shall all shrinke from vs and nothing but our owne deedes and deserts shall accompany vs before the iudgement seate of God And so I passe briefely from the positiue Doctrine of Iohn the nature of Repentance to the other part thereof its relatiue nature the end of it why it was that is to say That Christ might be made manifest vnto Israel And surely it was the chiefest intendment of the Baptist in this place not to shew what but wherefore his Ministerie serued For indeede of it selfe it was almost as nothing it was but a bare beginning of that which was to be made perfect by another Ministerie For although at that time Christ was come into the world Iohn 1.10 ●1 yet the world knew him not yet though he came vnto his own yet his owne receiued him not because the light shined in fuch darknesse as was not able to comprehend it So that of necessity it was requisite that there should proceeds another Ministerie whereby to clecre that glolmie darkenesse that ouer-shadowed mens mindes from apprehending the light Our inserence therfore from this place shal be that Christ could not be manifested vnto Isracl neither is it possible that we should euer come to the true knowledg of Christ without the Ministerie of Iohn Baptist the preaching and practise of at least one degree of Repentance going before For the same reason which was affirmatiuly giuen of the abrogation of the old Sacrament which did prefigure this that if yee be circumcised Christ shall prosit you nothing Gal. 5.2 doth on the negatiue follow the institution of this namely that if we be not baptised assuredly Christ shall prosit vs nothing And in saying so I say no more then our blesled Sauiour himselfe said vnto that great Doctor of Israell in the third of S. Iohns Gospell Verely verely Iohn 3.3 I say vnto thee except that a man be brone of water and of the Spirit bee cannot enter into the kingdome of God For there is a two-fold Baptisme the one by the Ancients called Baptismus flaminis the Baptisme of water the other Baptismus flaminis the Baptisme of the Spirit and fire The first is a preparation to the second And therefore saith the Baptist I indeede baptize you with water to repentance Mat. 3.10 but hee that commeth after mee is mightier then I whose shooes I am not worthy to beare he will baptize you with the holy Ghost and with fire And that wee may further proue it necessary to the manifestation of Christ the very Inscription of Iohns ministerie makes it euident Mat. 3.3 The voyce of a Cryer in the Wildernesse prepare the way of the Lord make his paths straight That as wee know it is an vsuall thing for Princes and great men afore they come to any place to haue their Harbingers to goe before them to make euen their way and to prepare a fit place to entertaine them against they come So the Lord hauing ordayned the sould of man to be his Temple will first haue it swept and cleansed by somewhat of repentance from the filth and pollution of sinne afore he will make it his dwelling place And it is very consonant vnto reason For seeing vpon the comming of Christ wee are to make a new Gouenant with God it is very vnfit it should be done without some kinde of preparation For looke but into the time of the giuing of the Law and yee shall see how the people were to be prepared afore they were to come before the Lord to make a Couenant with him at the mountaine of Sinai Exod. 20.10.11 how they were to be sanctified and washed two dayes and the third day to come before him Now that was the Couenant of workes and it was giuen by the mediation of a seruant Moses but this is the Couenant of Grace a better Couenant giuen by the mediation of him that is sonne and heyre of all and therefore if preparation were needfull in the former much more in this Againe the Baptist was not a Minister of the new Testament Mat. 11.9 nor a Prophet of the old Fuit tamen plusquam Propheta bee was more then a Prophet and yet not so much as a Minister of the Gospell the least in the Kingdome of heauen saith our blessed Sauiour is greater then bee as concerning the subiect of his Ministerie Furit autem terminus Legis initium Euangelij Hee was the ending of the Law Marke 1.1 and beginning of the Gospell and therefore Repentance the chiefe substance of his Ministerie was to be preached betweene the Law and the Gospell inasinuch as it hath reference vnto both Thirdly afore that time that Christ Iesus by the glad tidings of the Gospell was made