Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	darkness_n	light_n	reprove_v	2,262	5	10.0308	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97021	None but Christ, or A plain and familiar treatise of the knowledge of Christ, exciting all men to study to know Jesus Christ and him crucified, with a particular, applicatory, and saving knowledge, in diverse sermons upon I Cor. 2. 2. / By John Wall B.D. preacher of the word of God at Mich. Cornhill London.	Wall, John, 1588-1666.	1648 (1648)	Wing W469; Thomason E1139_1; ESTC R210079	152,329	343

not but because he was not justly the High Priest which now was ceased as Calvin Chrysost and Beda CHAP. XXIIII An exhortation to thankfulnesse for Christ revealed in the Gospel IN the last place it is a use of exhortation to stir us up to thankfulnesse to God for the revelation of the Gospel That Christ is preached among us without the knowledge of whom there is no salvation Eccles 11. 7. We rejoice in the light of the Sunne what were the world without it but a dungeon of darknesse but we have much more cause of joy that the Son of righteousnesse doth shine among us with healing in his wings Mal. 4. 2. For consider that 1. First as Christ is given but to few so he is revealed but to few It is a mystery hid from ages and generations though now manifested to us in this Island He hath not Col. 1. 26. dealt so with every nation Psal 147. 20. nay scarce with any nation as with us The most part of the world never heard of Christ who sit in Egyptian darknesse and the shadow of death against whom The wrath of God is revealed from heaven Rom. 1. 18. but no mercy or glad tidings of salvation have ever sounded in their eares The Gospell is hid from their eyes and they are left blindfolded by the god of this world to their eternall destruction 2 Cor. 4. 3. 4. being strangers from the Covenant of promise having no hope and without God in the world Eph. 2. 12. Yea it is not above an hundred and odde years ago since England was in darknesse and a sinke of Idolatry and therein our forefathers lived and died witnesse Queen Maries dayes and before But we live in Goshen We that sate in darkenesse now see great light and to us Matth. 4. 16. that sate in the region and shadow of death is light sprang up yea amongst us Christ is not only revealed but more clearly then ever since the world began O what glorious lights almost in every Congregation are daily set upon the candlesticks how many kings and Princes would have been glad to have seen the things that we see but never saw them In the old law Christ was revealed indeed to a few but darkly as to Adam in that dark promise The seed of the woman shall break the serpents head so Abraham saw my day saith Christ and rejoyced Iohn 8. 56. and Moses saw Christ yea glorious amidst reproaches Heb. 1● 16. yea all the beleeving Jewes saw the bloud of Christ streaming in their bloody sacrifices and they expected a Saviour by the promised seed but darkly as in shadows and glasses Col. 2. 17. they saw Christum velatum we revelatum they saw Christ vaild but we revealed their light was but like a candle under a bushel but ours is set on a candlestick They expected a Saviour indeed but 1. such a one that should be a great king upon earth as appears Act. 1. 6. wilt thou at this time restore again the kingdome to Israel Secondly only for themselves but not for the Gentiles as in Eph. 3. 5. 6. Now it is revealed saith the Apostle that the Gentiles should be partakers of his promise in Christ by the Gospell Thirdly with the observation of Moses Law Fourthly and lastly it was ig●is umbratalis they knew but little of the manner of his birth death and sufferings resurrection and ascension in respect of us 2 Secondly as it is a blessing bestowed but upon a few so it is a great blessing because when the Gospel is revealed where Christ is preached there God dwels with his speciall and gracious presence He walketh in the midst of his golden candlesticks Rev. 2. 1 we may say of such places as Jacob of his brethren where God appeared this is the gate of heaven this is the house of God Gen. 28 17. Here God is made known unto us in Judah is God known and his name is great in Israel Psal 76. 1. for we enjoy neer communion with him which was the happinesse of Adam in paradise and is the happinesse of the Angels and Saints in heaven where God and his presence is all in all Hence Moses prayed when God said my presence shall go with thee and I will give thee rest if thy presence go not with us carry us not hence saith he Exod. 33. ●4 15. Now what a mercy is it to live in Bethel where God dwels and not in Bethaven among Idolaters Yea here is the Pearle of great Price the Lord Jesus Christ revealed to us a Pearle richer then all the mines of gold and silver in both the Indies which if they were in England we would count them great riches yet are not so great riches as is the Gospel In other places may be found the fatnesse of the earth but here is the dew of heaven Here is Manna bread from heaven that is the sweetest bread who cannot but cry Lord evermore give us this bread Here is water out of the rock and that 's the sweetest water who cannot but long with David to drink of the waters of Bethlehem and to be satisfied with these breasts of consolation Here is Paradise as the French Protestants cald one of their Churches and so long as the Gospel is preached among us we live as it were in Paradise and who can but say its good being here yea and here are the glad tydings of salvation preached and what sweeter tidings can Rom. 10. 1 Pet. 1. 21. we hear of yea here is the kingdome of God Matth. 3. because it is the ordinary meanes to bring men to heaven and salvation cald the power of God to salvation Rom. 1. 16. Hence it is that Noahs prayer for Japhets kindnesse was only this God perswade Japhet to dwell in the tents of Shem. And hence it is that David desired to dwell in the house of the Lord all the dayes of his life and that he so longed for it when he was deprived of it as appears Psal 27. 4 and 42. 1. and 84. 10. 3. Where Christ is revealed and the Gospel Psal 128. 5. Psal 133. ul● is preached there we are sure there be some elect to be saved If three grounds be bad yet one of foure will prove good ground the Gospel seldome or never comes but as a blessing to some Hence Paul desired to come among them with the abundance of the blessing of the Gospell of Christ Rom. 15. 29. Indeed the Act. 18. 10. Rom. 10. 17. Gospel is preached to reprobates but it is as the weeds are watered for the flowers sake 4. Where the Gospel is revealed and where Christ is preached usually outward blessings do accompany The Gospel is called Cornu copia the horn of plenty 2 Sam. 6. 11. 12. Iudg. 17. 13. as when the ark was in Obed-edoms house all his house was blest for the Arks sake as Mich● said now I know the Lord will blesse me seeing I

same cause coming before him he that before pleaded for him did then condemn him So shall Christ which was your lawyer while you lived to plead for you become then your judge to condemne you Then shall he say to them on his left hand depart from me you cursed Matth. 25. 31. He even he that shed his bloud for you which you trod under your feet He that wept for you that begd reconciliation with you but you hardened your hearts against all tears expostulations and impetrations he shall say depart from me thou cursed He that once appeared like a lamb will then appear like a lyon when thou wilt tremble and fear to look him in the face when all nations shall waile Rev. 1. 7. Rev. 6. 15. 16 17. before him when Kings of the earth great men rich men mighty men shall say to the rocks and mountaines fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb. 3. Thirdly General knowledg without application is hurtfull because it will aggravate thy condemnation Wo to him saith Christ by whom the sonne of man is betrayed Nay rather wo be to him by whom the son of man is not beleeved in it had been good for that man he had never been born yea perhaps that Christ had never been born This is condemnation John 3. 19 that light is come c. in three respects First it is condemnation inevitable there is no possibility of salvation for that man Mark 16. 16. He that beleeveth not shall be damned As Spira said God hath given me diverse gifts but denyed me the grace of faith and these are left but to increase my condemnation What hindred the Iewes from entring into Canaan but unbeleef And what hinders us from heaven but unbeleef Heb. 3. 19. God hath but two seats to sit upon his seat of Iustice and his seat of mercy If Iustice condemn a man yet mercy may plead for him but if mercy condemn him there is no help for him And God hath made but two Covenants one of the Law and the other of the Gospel If the Law condemn us we may flie to the Gospel but if the Gospel condemne us there remains no more sacrifice for sin but he must certainly perish He that beleeveth not saith our Saviour Iohn 3. 18. he is condemned already wanting nothing but execution first he is condemned by the sentence of the word he stands a condemned person Gal. 3. 10. 2. In the Court of mercy Mark. 16. 16. 3. In the Court of his owne conscience 1 Joh. 3. 20. 4. He shall be as certainly damned as if he were dam-Ned already 5. He is every houre in danger and feare of hell and damnation Nay farther John 3. ult The wrath of God abideth on him it sticks fast upon him so as there is no possibility of taking it off till he get into Christ but it shall abide upon him for ever Secondly It is condemnation inexcusable these judge themselves unworthy of eternall life As he that delpiseth his pardon tears it or treads it under foot is unworthy of mercy it is worse then the treason these despise their own mercy Jonah 2. 8. and love despised of all other injuries is hardliest borne of by God or man how can those expect God should have mercy on them that would have no mercy on themselvs surely they shal have judgement without mercy that would shew to themselves no mercy If the old world had bin drowned and they had had no ark or the Iews had bin stung to death in the wildernes if there had been no brazen serpent it had bin excusable But when God provided an ark to save them and yet they were drowned because they would not go into it And when he provided a brazen serpent and yet they were stung to death because they would not look upon it they were without excuse so likewise i● men had perished and there had been no Saviour sent to deliver them they might have pleaded some thing more for themselves but now their mouths are stopped and are without any shadow of excuse Thirdly this is condemnation Indeed Zanch. de Nat. Dei l. 4. c. 4. saith Christ is a Savior to all men by giving common gifts restraining grace moderatur paenas debitas that is that all are actuaally saved from some degree of death by Christ as he thinks But sure we are this shall aggravate their torment be their great est misery that they rejected Christ intolerable and unutterable as if no sins brought damnation upon men in comparison of unbelief When God threatens severest judgement against sinners it is to give them their portion with unbeleevers Luk. 12. 46. And Paul tels us Heb. 10. 27. These shall have sorer punishment then those that despised Moses law and yet they died without mercy under two or three witnesses because they trode under foot the bloud of God accounting it as dung and dirt which is pr●tium lavacr●m and alleviacrum animarum the price laver refresher of soules they throw his blood in his face and count it as common bloud as the bloud of a swine of a theif or murtherer Hence the Lord charged his disciples that if any to whom he was offered did reject him they should wipe off the dust of their feet against them Luke 10. 41. The Iews rebellion idolatry and other sins were sometimes plagued of God by Ammonites Philistines Edomites and others and they were carried captive 70 years but when once they rejected Christ wishing his bloud upon them and upon their children then they were rejected of God totally and so have continued sixteen hundred years together In Matth. 11. 24. God threatens it shall be easier for Sodom in the day of judgement then for those that refuse Christ you know Sodoms sin and judgement that fire came down from heaven and burnt them to ashes and now they suffer the vengeance of eternall fire But it seemes the rejecting Christ is a greater sin then Sodomy in Gods account and shall have greater torments Turks and Pagans that never heard of Christ shall sport in hell in comparison of these The Devils themselves are not guilty of this sinne of despising mercy offered and the blood of a Saviour and therefore in this respect mans sin may bee said to exceed the devils Object But you will say who rejects Christ or desires not to have his part in him I answer It is true none absolutely refuse Christ but upon the hard conditions as they conceive upon which he is offered the plucking out their right eyes parting with their dearest lusts As Adam preferred the forbidden fruit before Paradise as Esau preferred his pottage before his birth-right or as a dung hill cock prefers a barley-corn before a Iewel And thus they are truly said to despise and reject Christ as the yong man in the Gospel did that preferd the world before his

Saviour Psal 81. 11. Israel would none of me 2. Secondly It reproves those that know Christ by speculation but not with affection they know him but they do not love him he dwelleth in their heads but Eph. 3. 17. not in their hearts rooted and grounded in love Now such as love not Christ know not Christ in Gods account 1 John 4. 8. But you will say what not love Iesus Christ my sweet Saviour then it were pity I should live I were worse then a beast as Hazael said what am I a dog Yet certainly there are many that professe they love Christ that do not love Ioh. 5. 42. Col. 1 21. Ioh. 15. 18. him I know you saith our Saviour that you have not the love of God in you Perhaps thou bearest a mercenary love to Christ to love him for his benefits as a wife may love her husband for his riches and not his person or as the fly loves the Apothecaries boxes for sweet ointments or as a Patient his Physician non propter se sed propter sanitatem not for his own sake but for health sake and yet thou mayest bear him no reall or spirituall love How can we say we love Christ whiles our hearts go not with him whiles our thoughts and affections are estranged from him and set more upon the world Anima est ubi ama● non ubi animat and other objects For where ●ur treasure is there our heart is also Matth. 6. How can we say we love Christ when we will part with nothing for him suffer nothing for him love is bountifull solus amor nescit difficultates love knowes no difficulties Cant. 8. 6 7. as appears in Jacob and the martyrs what is the reason many poor women and ignorant in comparison died for Christ when great learned men turned against him but this because they had indeed more learning but these had more love as Alice Driver said I drove my fathers plough often yet I can die for Christ as soon as any of you all How can we say we love Christ when we love not his members his children his picture and image whereas we know David loved Mephibosheth for Jonathans sake when we take not part with him but against him when we love his enemies and hate his friends Is this thy kindnesse to thy friend said Absalom to Cuship why wentes● thou not with thy friend how can we say we love Christ when we delight not in communion with him have no entercourse of love letters to him and love not his appearing but rather like the harlot wish hee would deferre his comming And lastly to name no more How can we say we love Christ when we do nothing but wilfully and wittingly wrong him and provoke him to anger by our evill works Deut. 31. 29. If you love me keep my Commandements saith our Saviour John 14. 15. Would we say that man loveth us that delights to vex and grieve us that cares not how he wrongs us in our goods and name c. Doth that woman love her husband that doth willingly prostitute her selfe to an adulterer or doth that child love his father that would shoot an arrow at his heart Or would we say that man loveth us that carelesly or wilfully omitteth any thing he knowes we take pleasure and good liking in In a word he that loveth his sins loveth not Christ and he that loveth him not hath no part in him nor doth he know Iesus Christ and him crucified but only by speculation for to them that beleeve he is precious 1 Pet. 2. 7. And against such as love him not the Lord had pronounced Anathema Maran atha let him be acursed till the Lord come to judgement 3. Thirdly and Lastly it reproves those The Sun gives heat as well as light that content themselves with knowledge of speculation without an operative virtuall and practicall knowledge to live according to their knowledge and profession of Christ that their light may shine that men may see it and glorifie God for it Matth. 5. 16. But they desire only to know that they may be known even for Cupiunt cognosce●e ut noscantur discourse and vain glory who make no practicall use of their knowledge but live in sins against their knowledg Rom. 1. ult Jude 14. These are like starre-gazers that look upon the starres to gaze only but the Ma●iner looks upon them to stear his ship and be guided by them to the haven These imprison the truth in unrighteousnesse Rom. 1. 18. Consider two things First What good doth a light under a bushel or a Non eloquia Dei s●ire sed secundum haec viver● est vera sapientia Chrysost Candle in a dark Lanthorn or gold whiles it remains in the earth never digged out or fire in a flint if it be never struck out Yea who would regard the Sun it selfe any more then a dark cloud if she had great light and yet gave no light if she did never shine to us wherefore are talents given us but to occupy with them Such knowledge is but umbra scientiae a shadow of knowledge like corn on the house top that neither fils the empty belly nor the Mowers sith it makes them neither more holy nor more happy If you know these things blessed are you if you do them saith Christ Joh. 13. 17. A good understanding have all they that do his commandments saith David Psal 111. 10. One apple of the tree of life is better Ward● happinesse of Pract. then all the fruit of the tree of knowledge of good and evill for one day we shall not be judged according to the light we had but the light we gave as those in Matth. 25. were judged not by the talents they received but how they had occupied and wrought with them 2. Secondly Nay the truth is men do a great deale of hurt with speculative knowledge only in two respects 1. They hurt themselves for it makes them sin with a candle in their hands as if a man should have a torch in his hand and yet would walke in the gutters it makes them sin like the divel against knowledge and makes their sins inexcusable Rom. 1. 18. it were better for them never to have known the way of righteousnesse then after they have known it to turn from the holy commandement delivered to them 2 Pet. 2. 21. To him that knoweth to do well and doeth it not to him it is sin saith the Apostle Rom. 2. 1. 2 Jam. 4. ult that is it is sin with a witnesse it is wilfull rebellion and daring God to his face and a kind of sinning against the holy Ghost Act. 7. 51. And if they sinned inexcusably that did go but against the light of nature that they were without excuse Rom. 1. 21. what excuse shall they have that go against the light of the Gospel ●any such have died in despair as Spira who said there was no