Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	earth_n	let_v	people_n	10,338	5	5.1151	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96858	Gnōston tou Theou, k[a]i gnōston tou Christou, or, That which may be knovvn of God by the book of nature; and the excellent knowledge of Jesus Christ by the Book of Scripture. Delivered at St Mary's in Oxford, by Edward Wood M.A. late proctor of the University and fellow of Merton Coll. Oxon. Published since his death by his brother A.W. M.A.	Wood, Edward, 1626 or 7-1655.; Wood, Anthony à, 1632-1695.	1656 (1656)	Wing W3387; Thomason E1648_1; ESTC R204118	76,854	234

with all their learning sinke down into Hell I wish there were not too many in the world more intimate with nature then with Grace and lesse Christians then Schollars but let me aske these great Masters of Israel why the mysteries of the Gospell and the knowledge of Christ should be so much slighted by them is it because 't is foolishnesse unto them why let them know that the foolishnesse of God is wiser then men and all the empty cisternes of worldly wisedome are nothing comparable to those treasures of wisedome and knowledge that are hid in Christ or is it because there is more reputation that attends worldly knowledg why alas what credit is it to be accounted wise amongst a company of fooles and such the Scriptures every where terme the world and carnall men the World indeed vilisies and hates Christ because it knowes him not but then Christ professeth he will not know them at the last day and O then what will become of the wise the Scribe the disputer of this world will it not then appeare that the wisedome of this world was foolishnesse and that they bought the esteeme of learning at a deere rate when they shall see indeed that not many wise men after the flesh are saved or lastly is it because they find more content in worldly wisedome why let the wise man speake what content there can be therein Eccles 1. 18. in much wisedome there is much griefe and he that increaseth knowledge increaseth sorrow how much toile and vexation in getting it how much care for feare of loosing it yea how little comfort in the enjoyment of it so many lusts still interposing and clouding their severest meditations so much thoughtfullnesse to uphold their esteem in the world so much envy at others eminency so much distraction by occasion of new doubts and difficulties c. whereas now the true saving knowledge of Christ brings a serenity and composednesse of mind with it purgeth and resineth the soule from those darke mists of corruption sanctifyes and sweetens all other learning and exerciseth all other parts which are but losse and dung without it and why then should this so excellent knowledge be thought so contemptible amongst many why should they as so many wild Indians preferre glasse beades and toyes before precious stones or like that Schoolemaster fancyed by Rob. Gallus gnaw upon flintes and pebbles amidst sweet-meates and most delicate fare why should men be so greedy after the jejune and empty knowledge of the creatures and yet so remisse in the pursuit of Heavenly wisedome O that we could all understand that the feare of the Lord is the beginning of wisedome and the greatest glory of our wisedome to be wise unto Salvation 3. Therefore this should exhort us all to study Jesus Christ and to labour after the knowledge of him whom only to know is eternall life all knowledge is in it selfe desirable it being the best glosse and varnish that sets forth an intellectuall being and hence saith Lactantius God hath lim'd and armed mans inside with reason that he might distinguish him from all the creatures of lower formes so that he seems lesser then a man that is not taken even with naturall truth wisedome and certainly he is lesse then a Christian that desires not Heavenly and Spirituall wisedome 't is naturall for all things to desire their perfection now then as the knowledge of naturall things is the perfection of a man so the knowledg of Christ is the perfection of a Christian and therefore Solomon bids us seeke after it more then choyce gold Prov. 8 v. 10. we all desire wisedome why in him are hid all the treasures of wisedome and therefore enough to fill up all the vast and boundlesse desires of our immortall soules 't is only fooles that despise wisedome Prov. 1. as therefore you desire not to be branded with the name of fooles go unto Christ who is the wisedome of God the authour of of every good and perfect gift and if any of you lack this wisedome let him aske of God that giveth unto all men liberally and upbraideth not and it shall be given him Jam. 1. v. 5. So that the 1. direction for the attaining of this knowledge of Christ may be the prayer of faith let him aske in faith nothing wavering pray unto God that he would shew thee thy naturall blindnesse ignorance and stupidity what a foole thou art by nature how destitute of any saving knowledge and that then he would send his Spirit into thy inward parts to enlighten thy mind and to bring thee out of darknesse into marvellous light pray unto him that Christ may be made unto thee wisedome that thou mayst know him here in his Person in his Offices in his benefits know him in the pardon of thy sinnes in the subduing of thy corruptions as thy King that will save thee thy Priest that hath redeemed thee thy Prophet that doth instruct thee 2. Labour to see the inconveniences and miseries that will follow upon thy not knowing of Christ indeed we can know nothing besides him that can minister any comfort unto us in Heaven above what is to be known there but an angry sinne revenging God an implacable judge whom no man hath seen nor ever shall see in the way of mercy unlesse the Sonne reveale him unto him in the earth what objects can we fixe upon that are not our mortall enemyes without Christ all the Creatures they are ready to snap at us and revenge the quarell of God against sinne upon us in Hell what can we know but that 't is our place that 't is prepared alone for those that know not God for so saith the Apostle that Christ at the last day shall be revealed from Heaven with his mighty Angells in flaming fire to take vengeance on those that know not God 2 Thess 1. 8. againe labour to see what inconveniences the want of the saving knowledge of Christ will bring us unto a man that walkes in the darke will be ever apt to stumble and fall and so 't is here he that is without any Spirituall light within must needs walke in much danger thus the Gospell was to the Jewes a stumbling blocke because they were ignorant of its excellencies and thus the ordinances of Christ are stumbling blockes to them that know him not they hate them the people of Christ are despised they having no knowledge eate them up as they would eate bread Psal 14. 4. did men but throughly know Christ they would be more in love with his ordinances with his people with his Ministers with Salvation with their own soules labour then to see these inconveniences of spirituall ignorance be ashamed of thy selfe and lay about thee with all thy might for to gaine more knowledge To this end 3. Study Christs bookes the Holy Scripture and thou shalt by the grace of God come to a knowledge of him these alone are able to make thee perfect and wise unto Salvation they are those wells out of which we may draw plenty of the waters of Salvation those precious mines out of which we may digge treasures of wisedome let us search them therefore not with a search of curiosity to discourse and talke of them but with a search of humility to amend our lives by them and to furnish our selves with the excellency of the knowledge of Christ other bookes can only unfold nature unto thee and that but imperfectly too this reveales mysteries that Angells themselves did desire to peepe into so that there is more reall worth comprised in one versicle of them then there is in all the voluminous Offsprings and workes of mans braine as the very shavings and filings of gold and precious stones are of more value then whole heaps of dirt and pebbles To conclude therefore since we have so excellent a knowledge before us more to be desired then Gold yea then much fine gold more precious then Rubies since we have such plentifull mines before us as the Scriptures out of which we may dig these treasures what remaines but that we still labour to grow in grace and in the knowledg of our Lord and Saviour Jesus Christ and continually to study him on earth whom we all hope to enjoy in Heaven as travellers will learne the manners and customes of the people and country they are to go unto so let us study Heaven and Christ in his Word that so we may comfortably possesse him at the end of our pilgrimage in Heaven hereafter We know not how soone Christ may summon us before him and that day come when our selves and all our naturall knowledge must be wrapt up in the same sheet together the shortnesse and uncertainty of our dayes bespeakes our double diligence and no longer to play the truants in the Schoole of Christ but to redeem the time we have lost and to improve the few dayes we have before us towards the advancement of this knowledge let us study Christ let us preach Christ let us live to Christ that so these seed plots of learning may not be accounted the seminaries of Atheisme and heresy as the Schooles of the Philosophers were in primitive times but the Seminaries of the knowledg of Christ farre be it that in these our Christian Athens there should be an unknown God an unknown Christ great are our meanes our advantages and oportunities in the attaining of this knowledge and great therefore and sadde will be our accounts at the last day if we neglect it As therefore we tender the good of oursoules as ever we expect the fruition of Christ in glory let it be our constant care to study him here to contemplate him in the glasses of his word and ordinances till at length this our imperfect knowledge of him be swallowed up in vision and a comfortable enjoyment of him with whom is fullnesse of joy and pleasures for evermore FINIS

riches 2. Secondly hereby we may be taught what is the right use of Philosophy and other the like Arts whereby we make inspection into the Creatures namely that thereby we may be raised up unto the consideration of Gods Eternall Power and Godhead The examining and considering of the Creatures should raise our mindes up unto God There is no man so much an Atheist but if he hath eyes and reason may be convinced of his folly by the very Creatures For as Job said unto Zophar Job 12. 8 9. Speak to the earth and it shall teach thee and the fishes of the sea shall declare unto thee Who knoweth not that in all these the hand of the Lord hath wrought this So we may say unto such men go to the Inanimate Creatures and they will teach thee God goe to the Vegetatives and thou shalt find that every Herbe proclaimes a God goe to the Sensitive Creatures and there thou shalt finde the yong ravens calling upon him for meat and upbraiding thy damnable fottishnesse who deniest him whom even they acknowledge goe lastly unto thy selfe and so the very consideration of that curious art and cunning in the contrivance of thy owne Body will lead thee up into heaven and unto a God and make thee cry out with the Psalmist I am wonderfully and fearfully made marveilous are thy workes Methinks it might be a notable way to convince an Atheist even by the structure of his owne Body and instead of more subtill Arguments to read an Anatomy Lecture unto him for doubtlesse could he be but distinctly led through all the Regions of the Body and there be shewne in the upper roome thereof the curious fabricke of the tender Braine lodged in its severall cels and strongly fortified with a wall of scull and the unknowne Labyrinths and Meanders of an innumerable company of veines continually watering it in this also could he but be made to understand the incomparable structure of the Eye without empaled about with strong bones and sheltred with their lids which as trap-doores being let downe hinder forraine injuries within adorned with its severall Tunicles and Humors with its Membrains and Nerves which constantly supplie unto it Spirit and vigour from the Braine from the very Motion of which Eye towards heaven it was that Tully concluded a God there able to help it Could he I say be further shewne the convenient position of the Heart whereby as from the Center it doth give Life and Motion to the whole the orderly Pulsations of it whereby the bloud which otherwise would become thick and muddy is made to runne cleare and sweet throughout all the Conduits of the Body To be short were he made acquainted with the position and severall offices of the cooling lungs the seething Stomack the dying Liver the fertile Wombe wherein as the Prophet speakes he is so curiously wrought Besides these were hee shewne the excellent use and admirable composure of the Muscles Arteries Veines Bones Cartilages and all other Organs and parts which concurre to the making up of this Little World what thinke you then would this Atheist say would he not presently cry out wonderfully and fearfully am I made none but the Power of God can make these and none but the Wisdome of God can dispose these so made unto so excellent uses Certainly the very consideration of a Body so neatly joynted and compacted together so rarely contrived in the mutuall Offices and Helps of each part unto the other so well ordered and disposed in every the least Particle and Minute fibra thereof must needs raise a mind not wholly shut up in darknesse and wilfull ignorance to the contemplation of the Power and Wisdome of God 'T was a notable complaint somewhere of Galen in one of his bookes de usu partium that men would be very apt to admire the Art and Workmanship of a Phidias or an Apelles but then very backward and averse from admiring and considering of God in this his farre more excellent worke of Man I feare I may take up his complaint in these our dayes Many amongst us do know much of the Nature of the Creatures and of the body of man but then I feare 't is a little vaine discourse and ostentation or a satisfaction of our Curiosities that is aimed at herein more then the Praise and the Glory of God and the better contemplating of him in his Creatures whereas those that pretend unto the study of Nature and the Creatures have most reason of all other men to be Religious and to thinke upon God because they cannot but continually view in them the Finger and Foot-steps of God himselfe 'T was therefore a true saying of a renowned Statesman and Scholar of our owne that a smattering of naturall Philosophy inclines men to Atheisme a deeper knowledge thereof brings them about to religion because they better knowing the chain and linke of things within themselves and the severall strange Natures and Generations of them will the easier be led unto God and his providence Doubtlesse could but a good Philosopher and a good Christian concenter in the same Person as his Piety would much elevate his Philosophy so would his Pbilosophy much confirme and advance his Piety for certainly a serious inspection into the Creatures must needs then worke much upon his Affections and beget in him a farther Obedience unto love feare and admiration of that God whom by experience he finds to be the Authour Preserver and Governour of so Wonderfull Workes The Booke of the Creatures indeed cannot alone instruct us in a Saving knowledge of God but being bound up together as it were with the Booke of the Scriptures we may see in them much of God and learne much from them for the advantage of our Salvation 3. Thirdly then we should be exhorted every one of us to study God in his workes 1. Be exhorted to study him in his Creatures behold a faire Volume laid open before your eyes each Legible Character whereof doth no lesse speake the Intention and Study then Command the Admiration To passe by so Excellent Workes without any consideration will argue a Base Stupidity in us and a baser Contempt of Gods glory Shall a Play or a Romance shall an Aristotle or a Tully take up our Meditations our daies and nights and shall not the Workes of God have our spare Hours those Works which being duly considered may be as so many rounds in Jacobs Ladder to lead us into Heaven and give us a Glimps of that Infinity which bleare-eyd Nature can never so well kenne or mount unto For what Seneca said of a Man we may say likewise of all other Creatures there dwels a God and Divinity in them in the meanest namely of them we may trace the footsteps of a Deity and find out him in whom we live move and have our being Since then God hath endowed us with so noble a Sense as our sight is whereby we may clearely see those

Turke may know Christ so farre as by hear-say and History yet he cannot be said savingly to know him because he denies his assent unto the Gospell which is the ordinary way of discovering him to a man As when those that pretend to be disciples of any great Phylosopher or Schollar doe wholly submit themselves to his dogmata writings and opinions as for example the Peripateticks to Aristotle the Scotists to Scotus the Thomists to Thomas his Doctrine insomuch that they doe even sweare to resigne up their judgements to the words of their Master why so much more ought Christians to give their assent unto the Word of their Lord master Christ therefore John 10. 't is said that his Sheepe heare his voice and follow him they presently adhere to his word and accordingly obey him in it He that heareth my Word and believeth on him that sent me hath everlasting Life Joh. 5. 24. we must first hearken to his Word before we can believe on him and have everlasting life Secondly it implyes affection to Christ For as Gods knowing his people implyes his love towards them in Scripture the Lord knows the way of the Righteous Psal 1. v. 6. so his peoples knowing of God implyes also affection towards him hence Christ saith that he knows his sheep and is known of them John 10. 14. which implyes on both sides a mutuall love to each other for so expressly v. 15. he saith he will lay down his life for his sheep Hence ignorance is every where in holy writ made the ground of mens hatred and disaffection to Christ and his people had they known it they would not have crucified the Lord of Glory 1 Cor. 2. 8. and John 15. 21. and c. 16. v. 3. All these things meaning persecutions saith Christ they will doe unto you because they have not known the Father nor me did a man throughly and savingly know Christ he would be more in love with him for there is such an intimacy and union between the truth and goodnesse of divine objects that whosoever rightly understands the one will presently imbrace the other so that be sure that is but a vaine empty knowledge of Christ where the characters of it are not imprinted in our hearts and affections even in common discourse when we say I know such a one is of excellent parts of a sweet and good disposition this implies our secret esteem and respect unto the person and how can we be said truely to know him as the fairest of ten-thousand as our Saviour Reconciler Lord and God unlesse our hearts be carryed forth in a high esteem and love of him 't is said Jam. 2. 19. The Divells do believe and therefore tremble certainly did they know there was any mercy in store for them as now there is nothing but vengeance as they now tremble and feare so they would then love and admire Christ and did we but justly understand the admirable goodnesse and excellencies of Christ we should be more taken with him we should keep his commandements with more observance and feare more to displease him then we doe O let us never say we know Christ that we have intimacy and acquaintance with him when our hearts are farre from him when we have an Idea of him in our Braine and not so much as a lust Crucified by the Knowledge of his death not one grace the more implanted by the knowledge of his Resurrection when we pretend to know him yet grieve his Spirit wound his glory trample under foot his blood disobey his precepts and preferre a Barrabas a robber a sinne that dispoiles him of his Glory before the Lord of life believe it this knowledge of Christ is scientia affectiva it must sinke deeper then so into our affections and transforme the whole man into the image of Christ otherwise it is but a counterfeit not a reall knowledge of him Thirdly this practicall knowledg of Christ implies a particuliar application of him to our own soules what good will it doe me to know there is gold in the Indies unlesse I had it in my coffer or to know when I am hungry that there is in such a place hony and food unlesse I did tast it my selfe no more good will the knowledge of Christ doe us unlesse we doe eate him and drinke him by faith and can say with Paul in the text I know him to be my Lord that hath redeemed me and will save me you will not count him a good Physitian that knoweth only the name figure and shape of an hearb in Gerhard or Mathiolus and not the use and application of the same and so neither can ye call him a knowing Christian that can discourse only of Christ in generall being in the meane while ignorant of the benefits and the comfortable application of them he may still for all this lay under the curse under the pangs of conscience the sence of the wrath of God the tyranny of sin and Sathan unlesse he can feele Christs spirit as Thomas did corporally and say My Lord and My God Joh. 20. 28. in all true knowledge the Acts of the understanding are reflexive the soule will start back and rebound upon its selfe it will first goe out unto Christ its direct object and then turne in upon its selfe and examine its own interest in him Hence saith Saint Paul in the 2 Cor. 13. v. 5. Examine your selves whether you be in the Faith let your soules retire into themselves and there diligently examine the matter and you will quickly find whether you believe in Christ or have any communion with him which cannot be rightly known unlesse you so examine your selves and so much shall suffice to be spoken of the first point The second is the qualifications of this knowledge 1. 'T is a revealed supernaturall knowledge Flesh and blood hath not revealed it unto thee saith Christ of himselfe to Simon Peter but my Father which is in Heaven Mat. 16. v. 17. neither carnall reason nor humane wisedome can ever suggest Christ unto us 't is God alone that reveales his Sonne in us Gal. 1. v. 16. Nature can rise no higher then things within its own bounds and spheare As water cannot runne above its own fountaine now the knowledg of Christ doth much exceed the reach of naturall disquisition 't is the wisedome of God in a mystery hidden wisedome which none of the princes of this world knew 1 Cor. 2. we attaine usually unto naturall knowledg by much industry turmoile of body minde when our understanding doth out of some imperfect hintes and blushes of the causes of things by degrees hack and hew out the truth of them and by much labour and toyle we get and serve out of nature the small knowledge that we have whereas now all the toyle and study in the world will never advance a meer naturall man to the knowledge of Christ because I suppose he hath not so much as a hint