Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	punishment_n	sin_n	wage_n	4,100	5	11.0461	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64808	Canaans flovvings, or, A second part of milk & honey being another collation of many Christian experiences, sayings, &c. : with an appendix called The heathen improved, or, The Gibeonites hewing of wood, and drawing of water for the sanctuary / by Ralph Venning.	Venning, Ralph, 1621?-1674.	1653 (1653)	Wing V198; ESTC R7804	72,507	246

many dies deceptionis a day of deceipt not that it will deceive any but make it appeare that many have deceived themselves with vaine hopes of heaven of which they will then be disappointed Many that have past mans day of approbation may at that day meet with reprobation Many that have beene looked upon and have looked like gold here may be found drosse then yea reprobate silver will he call them 266. The teachings of God Some duties God teacheth us by precept as saith and repentance others he teacheth us by example as love mercy c. many are taught both these wayes which yet are not taught of God because they learne not what they are taught Men are then properly taught when they are powerfully effectually taught so as that they learne the truth as it is in Iesus 267. Surely he that love's himselfe will not hate his brother for while he is out of charity with his brother God is out of charity with him and he loseth more for want of Gods Love then his brother loseth for want of his love 269. As he that provid's not for the reliefe of his owne family is worse then an infidel and hath denied the faith so he that relieves not them that are naked and destitute of dayly food hath also denied the faith James 2. The true believer therefore should so provide for his owne family as that he may relieve others so relieve others as not to wrong his own family for though charity seek not her own yet without offence or offending charity may begin at home 270. He that repents of a good act turnes good into evill 271. Many because they can hide their sin from men are apt to thinke that their sin can be hid from God because they sin unpuni'sht that sin hath no punishment and because they can sin with ease that 't is an easie thing to sin but ah when God shall reprove them and set their sin in order before their faces and when the wages of sin which is eternal death shall be their portion and when the gnawing worm shall ever live as a sting in their consciences they will then know how they have been deceived and hardned through the deceitfulnesse of sin that they might not be sensible what an evil bitter thing it was that the fear of God was not before their eyes 272. Many men go about to mince mitigate and lessen their sin and s●y of it as Jonathan in another case I have tasted but a little honey on the top of a rod and I must die I have stoln I have lyed I have taken a bribe I have us'd false weights and measures I have dissembled and equivocated but 't was but for a little and must I die Alas they that sin for a little will not finde their sin little nay the sinne is the greater that men would transgress the good Commands of the great God for so little The lesse the temptation the greater the sin if thou canst finde it in thine heart to sin so high at so low a rate at what a rate wouldst thou sin for more If thou canst sell Christ for thirty pieces what wouldst thou do for a greater price 273. A man should not hate the person for the sins sake nor love the sin for the persons sake 274. 'T is good to take the changes of this world without changing not to be exalted when we are exalted nor to be cast down when we are cast down but to carry it with an even frame towards God and man as having learnt how to abound without pride and how to want without murmuring 275. Be not curious nor busie in enquiring after other mens business he that mindes the doing of his own business will finde business enough to do 276. Some men never forsake their sin till their sin forsake them they do wickedly as they can and as long as they can and were their power as much as their will they would neither leave sin nor suffer sin to leave them they will as much as they have power to do though they have not power to do as much as they will 277. A drunken and an angry man do both agree in this that they speak they know not what and afterward they know not what they spake 278. There 's little difference in Religion between not giving to the poor and taking from the poor btween not saving and kiling between not doing good and doing evil for in Matth. 25. the sentence of condemnation is past not for opposing or taking from or killing but for not relieving the poor 't is past-on sins of omission because indeed the omission of good is the commission of evil 279. I have heard of a woman that did grudge to give her husband obedience and honour because as she said he was unworthy to whom it was answered that how unworthy soever he were yet the command of God was worthy to be obeyed whatever she had to say against her husband she had nothing to say against the command of God which is holy just good 280. When a Chirurgeon comes to let us blood we bid him welcome we thank him and give him a fee beside and shall we not welcome God when he comes by any affliction to let us blood and to cut out our dead flesh especially when we may say as a Maid who lay under a Surgeons hand and being ask't how she could endure such lancing c. she replied 't was her father who loved her and did it to do her good They verily for a few daies chasten us after their own pleasure but he for our profit that we may be partakers of his holiness And shall we not blesse him 281. A Minister living neer to a Philosopher did often perswade him to become a Christian Oh but said the Philosopher if I turn Christian I must or may lose all for Christ to whom and to which the Minister replyed if you lose any thing for Christ he will repay it an hundred fold I but said the Philosopher will you be bound for Christ that if he do not pay me you will Yes that I will said the Minister So the Philosopher became a Christian and the Minister entred into bond and became a surety for the Surety of the Covenant When this new-Christian-Philosopher was on his sick and death-bed he held this bond in his hand and sent for the Minister to whom he gave up the bond saying Christ hath paid all there 's nothing for you to pay take your bond Surely though a man should be a loser for Christ he shall be no loser by Christ he will make amends for all Matthew 19.21 282. When we know not what to do we should not be disconsolate nor discontent but have our eyes to God for though we are at a losse yet God is not he is where he was when we know not where we are though other men may master us yet God is more mans master then

to death 106. One of the Emperours said of Rome inveni lateritiam marmorcam reliqui I found it built of bricks but I leave it of marble Christ always makes us better then he finds us He finds us a lump of dyrt dunghill a sinke of sin and uncleannesse but he purgeth us from dead workes and builds us up an holy which is the most glorious temple unto God 107. Alexander said of two of his Courtiers that the one loved the King but the other loved Alexander May not Christ say of professors that some love Jesus but few love Christ Vix diligitur Jesus propter Jesum Jesus is scarce loved for his own sake 'T was Augustine his complaint 108. A certaine stranger coming on embassage to the Senators of Rome and colouring of his hoary haire and pale cheekes with vermilion hue a grave Senator espying thedeceit stood up and said what Sincerity can we expect at this mans hand whose lockes and looks and lippes doe lie think the same saith one of all painted hypocrites 109. Julius Caesar would never fore-acquaint his souldiers of any set time for removall or onset that they might be alwaies in readiness Be ye also ready for ye know not the time when the Son of man will come 110. Socrates when he saw one drnuke or discomposed and out of order would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 am not I such a one by the sight of others sins men may learne to bewaile their owne sinfulnes and heart of corruption As Master Bradford commonly called holy Bradford when he saw any drunke or heard any sweare c. would railingly complaine Lord I have a drunken head Lord I have a swearing heart And the disciples fear'd themselves each man rather then another and therefore said Lord is it I but Judas he alters the word being the bag-bearer and a meere hireling he sayes Master is it I 111. Magnus est animus qui se Deo tradidit said Seneca He is of a truly great spirit who resignes up himselfe to God Pusillanimous and low spirits strive and murmure Commit thy way unto the Lord trust him and he shall bring it to passe Psal 37.5 112. When the Senate informed Augustus of what some had said of him tush said he non tantum habemus otii we are not at leisure to listen to every slander that 's raised of us A Christian should be as 't is said of Severus the Emperour carefull of what is to be done by him but careles of what is said of him 113. When Pyrrhus Councellor to Sultan Selimus perswaded the Sultan to bestow the great wealth which he had taken from the Persian Merchants upon some notable Hospitall for releife of the poore nay rather said he let it be restored to the right owners and so it was Ill-gotten goods given to the poor is no charity restitution is the best advantage can be made of such gaine Would there were more Zacheus Christians in the world for though by restitution they might be poorer in goods yet they would be richer in goodnesse A little good estate is better then a great bad one 114. After that Socrates was put to death at Athens Aristophanes rehearsed a Tragedy of his concerning Palamedes who had been executed by the Grecians long before at the siege of Troy in which tragedy were these verses Ye have slaine ye have slaine of Greeks the very best that never any did infest At the hearing whereof the people were so moved that they presently fell upon the Authors of Socrates his death and drew them forth to punishment Oh that as one applyes it we could be as nimble to apprehend and to be avenged of our sinnes who put Christ to death who was without sin who never did any hurt but good all his dayes 115. Contemno minutulos istos deos modò Jovem habeam propitium said a heathen man I contemne and despise all those petty gods so Jupiter be my friend So Christ saith the heavenly man be my mediator and intercessor I care not for the petty advocates which the Papists adore 116. Numa Pompilius forbad the Romans to believe that God had the forme of beast or man and it was from the beginning of Rome an hundred and seventy yeares that they had no Image of God either painted or graven Plut. in vit Rome-Heathen more Christian then Rome-Christian or rather Anti-christian 117. God whom just men desire to be like unto doth excell all humane nature in 3 severall things in immortality in power and virtue of which three virtue is the most honourable and precious thing Plut. in vita Aristidis 118. Plato asking quid fuit quod semper erit et nunquam fiebat what that was that always was and never was made et quid fuit quod semper fiebat et nunquam fuit what that was that was alwaies made and yet never was received this Answer The first is God the second is a creature 119. Phocion said to one that requested an ulawfull thing of him thou canst not have me for a friend and a flatterer both He is the truest friend that will doe nothing but what consists with the truest friend-ship and a good conscience 120. This was the noblest glory that could be among men when a man bore the bell and praise not that he was the swiftest among the swift or the strongest among the strong but honest among the honestest Plut. in Lycurgo 121. When Philip askt Democritus if he did not fear to lose his head he said no for if he took away his head the Athenians would give him one immortal he should be statued in the Treasury of eternal fame So Ovid. Me tamen extincto fama perennis erit Should not Christians then live above fear of suffering and say as the Apostle 2 Cor. 4.16 17. 122. Numa Pampilius put so much confidence in the gods that one day when it was told him that his enemies were in arms against him his answer was and I sacrifice Plut. in vit Thus said David Psalm 109.3 4. They sought against me without a cause but I gave my self unto Prayer 123. Brutus visiting Ligarius and asking him what sick Ligarius no Brutus said he if thou have any noble enterprise in hand I am well So should a soul say for Christ 124. Some write of Epaminondas a famous Theban and some of Philip King of Macedon that after high and unexpected Victories they became in their outward appearance at least very sad more like Mourners then Triumphers for no other reason then for fear of some eminent disaster for they held it ominous among the Ancients to have long prosperity One of them hath this good saying though ill enough meant by him God will not endure that any should think well of himself but himself 'T is much according to Scripture-discovery that when men glory in their pride God stains the pride of their glory 125. When one wisht Pythagoras as I thinke that the gods would give him whatsoever he desired nay rather said he that I may desire but what they will give Gods will is better for us then ours for our selves 't is not for us to prescribe but to submit to God ERRATA in the Milk and Honey S. for sentence l. for line Sentence 96. line 3. for becomes of r. becomes us S. 258. for thy will r. my will be done S. 294. r. much from a little S. 295. r. such thorns may be toucht P. 250. lin ult for be prest r. deprest In the Heathen Improved S. 7. l. 3. for Cenippus r. Eunippus P. 193. l. 3. for our r. one tale P. 200. l. 2. leave out not and r. he might well sleep S. 82. for Alexander r. Anaxander S. 93. leave out no and r. appeareth greater S. 110. for railingly r. wailingly complain Ibid. for a drunken head r. heart FINIS