Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	affection_n	anger_n	angry_a	44	3	8.8602	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15847	Sinne stigmatizd: or, The art to know savingly, believe rightly, live religiously taught both by similitude and contrariety from a serious scrutiny or survey of the profound humanist, cunning polititian, cauterized drunkard, experimentall Christian: wherein the beauties of all Christian graces are illustrated by the blacknesse of their opposite vices. Also, that enmity which God proclaimed in Paradise betweene the seed of the Serpent and the seed of the woman, unvailed and anatomized. Whereunto is annexed, compleat armor against evill society ... By R. Junius.; Drunkard's character	Younge, Richard.	1639 (1639)	STC 26112; ESTC S122987	364,483	938

bee sinners that in the meane time we forget them to bee men and brethren I answer Answ This were to dash the first Table against the second whereas they are conscious of both alike A charitable heart even where it hates there it wisheth that it might have cause to love his anger and indignation against sinne is alwayes joyned with love and commiseration towards the sinner as is lively set out Mark 3.5 and Philippians 3.18 where S. Paul tells us of them weeping that are enemies to the crosse of Christ and Mar. 3.5 That our Saviour while he looked upon the Pharisies angerly mourned for the hardnesse of their hearts Zeale is a compounded affection of love and anger When Moses was angry with the Israelites and chid them sharply at the same time he prayed for them heartily And Ionathan when he was angry with his Father for vowing David's death did still retaine the duty and love both of a Sonne to his Father and of a subject to his Soveraign A good man cannot speake of them without passion and compassion yea they weepe not so much for their own sinnes as we doe according to S. Chrysostome's example O that our prayers and teares could but recover them Those that are truly gracious know how to receive the blessings of God without contempt of them who want and have learned to be thankful without over lines knowing themselves have beene or may be as wretched and undeserving as S. Augustine speaks A true Christian can distinguish betweene persons and vices offenders and offences and have no peace with the one while hee hath true peace with the other love them as men hate them as evil men love what they are not what they doe as God made them not as they have made themselves not so hate as to be a foe to goodnesse nor so love as to foster iniquity It is a question whether is worst of the two to be vices friend or vertues enemy Now saith Augustine He is not angry with his brother that is angry with the sinne of his brother yea if we hate the vices of a wicked man and love his person as the Physitian hateth the disease but loveth the person of the diseased there is nothing more praise worthy as saith the same Father And another It is the honest mans commendation to contemne a vile person And another I know no greater argument of goodnesse then the hatred of wickednesse in whomsoever it resides yea David makes it a note of his integrity Psal 31.6 and 139.21.22 and 26.4.5 and in Psal 15. He is bold to ask the Lord this question Who shall dwell in thy Tabernacle who shall rest in thy holy mountaine the answer he receives is this 1. He that walketh uprightly and worketh righteousnesse 2. And speaketh the truth from his heart 3. Hee that slandereth not with his tongue nor doth evill to his neighbour nor receiveth a false report against his neighbour But the fourth is Hee in whose eyes a vile person it contemned while hee honoureth them that feare the Lord and he cannot be sincere who doth not honour vertue in raggs and loath vice though in a robe of State So that as the Prophet asked Iehosophat 2 Chron. 19.2 wouldest thou help the wicked and love them that hate the Lord it may bee demaunded should Christians be friends with them who are enemies to the Crosse of Christ no no. And yet to the men separate from their manners we have no quarrell but wish them better then they either wish to us or to themselves Indeed if we should contemn them as they think we doe it were but a just recompence of their folly and wickednesse for as one speaking of the poverty of the purse saith that poverty is justly contemptible which is purchased by following of vice so may I of the poverty of the mind that poverty of wit and grace is justly contemptible which is purchased by a wilfull rebellion against God and the great meanes of knowledge and grace which we enjoy To conclude this point we think it 's better to leave them and be thought proud wrongfully then stay with them and be knowne bad certainly § 206. AGaine Object some will alledge we give offence to them that are without Another objection answered which is contrary to the Apostles precept who saith Give none offence neither to the Iews nor to the Grecians nor to the Church of God 1 Cor. 10.32 as they will make a crooked staffe serve to beat a Dog when a streight one cannot be found Nothing but ignorance is guilty of this scruple Answ for the offence is only taken not given and herein they pervert the Apostles words touching offences as Pharaoh's servants did the same word when they said unto their Master concerning Moses How long shall he be an offence unto us Exodus 10.7 for he meaneth in that place only such offences as are contrary to the doctrine of the Gospell as he hath expounded his own meaning Rom. 16.17 And if nothing might bee done whereat vvicked men are offended then the vvord of God must not be preacht nor his holy and divine precepts walked in yea Christ must not have come into the vvorld to redeem it for he was to the Iews a stumbling block and to the Greeks foolishnes 1 Cor. 1.2 3 But all vvhich God hath commanded must be done and all vvhich he hath left indifferent may be done and none may or ought to censure the doing of it The precept is plaine one believeth that he may eate of all things and another which is weak eateth hearbs saith the Apostle and vvhat followes let not him that eateth despise him that eateth not and let not him that eateth not condemn him that eateth for God hath received him Rom 14.2.3 If I know the thing to be good and that I doe it to a good end what care I for their idle misconstruction morally good actions must not be suspended upon danger of causelesse scandall in things indifferent and arbitrary it is fit to be over-ruled by feare of offence but if men will stumble in the plain ground of good let them fal without our regard not without their owne perill Now that the Cuckoe may acknowledg this for her owne egg notwithstanding she hath laid it in the Doves nest let the men of the world know that it is not an offence given by us but taken by them yea they first give an offence to us by their ungodlinesse and after take the just reward of the same namely to be excluded our society for an offence wherein they imitate Athanagoras who as Tully reporteth would alwayes complaine of his punishment but of his fault he would say nothing or Adam who was ashamed of his nakednesse but not of his sin wicked men are neither sensible of doing injury nor patient in suffering for it It 's a rule of justice that what men deserve they should suffer yea in this particular case Gods rule is if

out in thy good purposes 5 Shame not to confesse thy dislike of it in thy selfe and others and meanest to bring thy thoughts to the birth thou must not be ashamed to confesse with that honest theife upon the crosse even before thy companions and fellow drunkards that thou art not now the same man thou wast both thy mind and judgement is changed and so shall thy practise God assisting thee nay thou wilt not only forsake thy sin but their company too except they will forsake their old customes of drinking and scoffing and jeering at sobriety and goodnesse And so doing thou mayst perchance winne thy Brother even as that penitent wanton in St. Ambrosse did his old love who when she courted him according to her accustomed manner and wondred at his overmuch strangnesse saying why doe you not know who I am answered yes I know you are still the same woman but I am become another man I am not I now neither would You be You any longer if yee knew so much as I doe 4 But if yet they persist 6 Fly evill company and seeme incorrigible flye their company for feare of infection least it happen with thee as once it did with a chast person among Penelopes suters who went so often with his friend till in the end he was caught himselfe for if thou keepest them company there is no possibility of thy holding out to the end though thou shouldest for a time as a man may make some progresse in a good way and yet returne before he is halfe at his journeys end as Saul kept himselfe well for two yeares Iudas for three yeares and as it is storied Nero for five yeares yet all fell into damnable wickednesse scarce three worse in the world But of this more in it's proper place Besides how hard a thing is it for thee a coward to shew thy dislike of this sin in some companies where thou shalt be scoff't at thy selfe if thou dislike their drinking and scoffing at others Fiftly 7 Take heede of delayes another thing which I had need to advise thee of is to take heede of delayes for to leave sinne when sin leaves us will never passe for true repentance besides if the evill spirit can but perswade thee to deferre it untill hereafter he knowes it is all one as if thou hadst never purposed to leave thy sinne at all as you have it largely proved Sections 151.152.153 Sixtly 8 Omit not to pray for divine assistance omit not to pray for the assistance of God's spirit to strengthen thee in thy resolution of leaving this sinne St. Ambrosse calls prayer the key of Heaven yet prayer without answerable endeavour is but as if a wounded man did desire helpe yet refuseth to have the sword puld out of his wound Sevently be diligent in hearing God's Word which is the sword of the Spirit 9 Be diligent in hearing that killeth our corruptions and that unresistable cannon-shot which battereth and beateth downe the strong holds of sinne Eighthly 10 frequent in the use of the Lords-Supper be frequent in the use of the Lord's Supper wherein we dayly renew our covenant with God that we will forsake the Devill and all his workes of darkenesse Ninthly 11 Medita●e what God hoth done for thee ponder and med tate on Gods inestimable love towards us who hath not spared to give his Sonne to death for us and the innumerable benefits which together with him he hath plentifully bestowed upon us both in temporall and spirituall things say unto the Lord what shall I render unto thee for all thy benefits but love my Creator and become a new creature Tenthly meditate on that union 12 Meditate on that union we have with Christ c which is betweene Christ and us whereby wee become members of his glorious body and so shall we stand upon our spirituall reputation and be ashamed to dishonour our Head by drawing him as much as in us lyeth into the communication of this swinish sinne consider that our bodies are the Temples of the Holy Ghost the which we shall exceedingly dishonour if by drinking and swilling we make them to become like wine vessells Eleventhly 13 Consider that the Lord beholdeth thee whersoever thou art consider that the Lord beholdeth thee in all places and in every thing thou doest as the eyes of a well drawne picture are fastned on thee which way soever thou turnest much more while in a brutish manner thou liest wallowing in this sinne and consider him as a just judge who will not let such grosse vices goe unpunished Twelftly be ever or at least often thinking of the last and terrible day of Iudgment when we shall all be called to a reckoning 14 Often thinke of the day of judgment not only for this sinne but for all other our sinnes which this shall occasion to our very words and thoughts And lastly if thou receivest any power against this great evill forget not to be thankfull and when God hath the fruite of his mercies he will not spare to sow much where he reapes much § 176. MOre especially 15 Morcespecially consider the heinousnesse of thi● sin and the evills which accompany it that thou maist master and subdue this abominable sin doe but set before thee in a generall view the heinousnesse thereof and the manifold evills and mischiefes which doe accompany it of which I have already spoken as that it is a vice condemned by God and men Christians and infidells that thereby we grievoussy offend God by making our bellies our god by unfiting and disabling our selves for his service by abusing his good creatures which with a plentifull hand he hath bestowed upon us the necessary use whereof many better then we want that thereby we sinne in a high degree against our neighbours generally and particularly against the whole Church and common wealth strangers and familiar acquaintance and most of all against our owne family that hereby we most grievously sinne against our selves by making us unfit for our callings and for the performance of all good duties by disgracing our profession and bringing our selves into contempt by making our selves the voluntary slaves of this vice by impoverishing our estate and bringing upon us want and beggery by infatuating our understandings and corrupting our wills and affections by deforming disabling weakning and destroying our bodies and bringing our selves to untimely death by excluding our selves out of the number of Christs members by quenching the gifts of the Spirit and strengthening the flesh and lusts thereof by causing our soules to be possessed with finall impenitency which is inseparably accompanied with eternall damnation Also remember that as in it selfe it is most sinfull so it is also the cause of almost all other sinnes as of the manifold and horrible abuses of the tongue of many wicked and outragious actions and particularly of those fearefull sinnes of murther and adultery Also call to