Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wonder_n	world_n	wound_v	24	3	7.7658	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40891	XXX sermons lately preached at the parish church of Saint Mary Magdalen Milkstreet, London to which is annexed, A sermon preached at the funerall of George Whitmore, Knight, sometime Lord Mayor of the City / by Anthony Farindon.; Sermons. Selections	Farindon, Anthony, 1598-1658.	1647 (1647)	Wing F434; ESTC R2168	760,336	744

we suffer our selves to be over-swayed by a more potent affection to something else we shall never doe what we know well enough and are otherwise enabled to Now to walk in Christ takes in all these Faculty Power Will Knowledge Love Then you see a Christian in his walk rejoycing as a mighty man to run his race when the Understanding is the Counsellor and points out This is the way walk in it and the will hath an eye to the hand and direction of the understanding bows it self and as a Queen drawes with in those inferior faculties the senses and Affections when it opens my eye to the wonders of Gods Law and shutts it up by covenant to the vanity of the world when it bounds my touch and tast with Touch not Tast not any forbidden thing when it makes the senses as windows to let in life not death Jer. 9.21 and as gates shut fast to the world and the Devill and lifting up their Heads to let the King of Glory in when it composeth and tuneth our Affections to such a Peace and Harmony setting our love to piety our anger to sinne our feare to Gods wrath our hope to things not seen our sorrow to what is done amisse and so frameth in us nunc modulos Temperantiae nunc carmen pietatis as Saint Ambrose speakes now the even measures of Temperance now a Psalm of piety now the Threnody of a broken heart even those Songs of Sion which the Angels in heaven and God himself delight in and all these are vitually included in this one word to walk in Christ and if any of these be wanting what proffers soever we make what fancies soever we entertaine what empty conceptions soever we foster yet flesh and blood cannot raise it self on these wings of wind nor can we be more said to walk then they who have been dead long agoe For so farre is the bare knowledge of the way from advancing us in our walke that it is a thing supposed and no where under the command as it is meerly speculative and ends in it self no more then to see or feele or heare and so essentiall is this motion of walking to a Christian that in the language of the Spirit wee are never truely said to know till wee walke and that made imperfect knowledge which receives those things which concern our peace no otherwise then the eye doth colours or the eare sounds never being once named or mentioned in the Scripture but with disgrace If any man say I know him and keep not his Commandements he is a lyar 1 Joh. 2.4 so that to define our walking by Knowledge and speculation is a kind of Heresy which rather deserves an Anathema and should be drove out of the Church with more zeal and earnestness then many though grosse yet silly impertinent errors which p●sse abroad about the world but under that name For 1. this speculative knowledge is but a naked assent and to more and hath nothing of the will and the understanding is not an arbitrary faculty but necessarily apprehends objects in that shape and form they represent themselves nor is it deceived even when it is deceived I mean in things which concern our walk for the bill and accusation against us is not that we doe not but that we will not understand nolumus intelligere ne cogamur facere saith Aug. we wilnot know our way for no other reason but because we are most unwilling to take the paines and walk in it And therefore in every Christian peripatetique there must be something of the Seraphin and something of the Cherubin there must be heat as well as light love as well as knowledge for love is active and will pace on Hugo de Sancto vict where Knowledge doth but stand at gaze Amor intrat ubi cognitio foris stat love is active and will make a battery and forcible entrance and take the Kingdom of heaven by violence whilst Speculation stands without and looks upon it as in a Map What talke we of knowledge and speculation It is but a look a cast of the mindes eye and no more and doth but place us as God did Moses once upon mount Nebo to see that spirituall Canaan which we shall never enjoy and then what comfort is it to know what Justification is and to want that hand of a quick and active faith which alone can lay hold on Christ to talke of Election and never make it sure to dispute of Paradice and have no title to it to speak of nothing more then Heaven and be an heire of Damnation And then what a fruitlesse mock-knowledge is that which sets God a walking whilst we sleep and dreame makes the Master of the Vineyard work and sweat and stands idle it self all the day long which hath a full view of what God hath done before all Time and no power at all to move us to do any thing in this our day when we are well seen in the Decrees of God and little move in our own Duties when we can follow God in all his ways and tell how he worketh in us and are afraid of that feare and trembling with which we should work out our Salvation can speak largely of the Power of Gods Grace and resist it of perseverance and fall more then seven times a day This knowledge I say is but a bare assent and so far from being enjoyn'd us that as the case now stands ignorance were the safer choice and rather then thus to know him we may say with the Apostle Let him that is ignorant 1 Cer. 14.38 be ignorant still For in the second place as we use it it workes in us at the most but a weake purpose ●f minde a faint velleity a forc'd involuntary approbation which we would shake off if we could as we do a friend which speaks what we would not hear and calls that poyson which is as Honey to our tast For who can see such sights and not in some degree be taken with them Who can look upon the Temple and not ask what Buildings are these who can see the way to life and not approve it but you know I may purpose to rise and yet fold my hands to sleep I may commend the way and not walke in it Nay how often do we pray Give us ever of this Bread of life and yet labour most for this bread that perisheth which we at once revile and embrace and speak evill of it because we love it when heaven is but as a Picture which we look upon and wonder and refuse and hath no better place of reception then that common Inne of all wild and loose imaginations the fancy Christ is the way it is in every mans Creed and if this would make us walkers what a multitude of Sectaries what a Herd of Epicures what an assembly of Atheists what a congregation of fools I had almost said what a Legion of Devills might goe under that

will confess with Achan build an altar with David throw this Jonah over-board cast this sin out of my soul that God may turn from his fierce wrath and shine once again both upon my Tabernacle and upon the Nation But in the last place if his anger be not hot enough in his temporal punishments it will hereafter boyl and reake in a Cauldron of unquenchable fire he will punish thee eternally for any one sin habituated in thee which thou hast not turned from by Repentance Saint Basil makes the punishment not onely infinite in duration but in degrees and increase and was of opinion that the paines of the damned are every moment intended and augmented according as even one sin may spread it self from man to man from one generation to another even to the worlds end by its venemous contagion and ensample Think we as meanly and slightly as we will swallow it without fear live in it without sense yet thus it may for ought we can say to the contrary multiply and increase both it self and our punishment and this of Saint Basil may be true My love of the world may kindle my anger my anger may end in murder my murder may beget a Cain and Cain a Lamech and from Cain by a kinde of propagation of sin may proceed a blody race throughout all generations and I shall be punisht for Cain and punisht for Lameoh and as many as the contagion of my sin shall reach and I shall be punished for my own sins and I shall be pinished for my other mens sins as Father Latimer speaks and my punishment shall be every moment infinitely and infinitely multiplied and increased a heavie and sad consideration it is and very answerable and proportionable to this loud and vehement ingemination Convertimini Convertimini Turn ye Turn ye able to turn us and so to turn us that we may turn from every evil way The fourth property of our Turn it must be final carried on to the end Our turn then must be true and sincere and it must be universal we must turn with all our Heart and turn from all our sins there is yet one property more one thing more required that it be final that we hold it on unto the end for without this the other three are lost the speedinesse the sincerity the universality of our Repentance are of no force which though it were true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of its essential parts and in respect of its latitude and extent yet is it not true in respect of its duration unlesse we Turn once for all and never fall back upon those paths out of which horrour grief and disdain did drive us it may work our peace and reconcile us for a time but if we fail and fall back even our turn our former Repentance forsakes us and mercy it self withdraws and leaves us under that wrath which we were fled from And therefore in our turn this must go along with us and continue the motion the consideration of the great hazard we run when we turn from our evil wayes and then turn back again For first as a pardon doth nullifie former sinnes so it maketh our sins which we commit afterwards more grievous and fatal and as it is observed that it is the part of a wise friend etiam leves suspiciones fugere to shun the least suspicion of offence Hier. ad pau mach marcel ne quod fortuito fecit consultò facere videretur lest what might formerly be imputed to chance or infirmity may now seem to proceed from wilfulnesse so when we turn and God is pleased so far to condescend as to take us to his favour and of enemies not onely make us his servants but call us his friends it will then especially concern us to abstain from all appearance of evil to suspect every object as the devils lurking place in which he lies in wait to betray us lest we may seem to have begged pardon of our sins not out of hatred but out of love unto them and to have left our sins for a time to commit them afresh We are bound now not only in a bond of common duty but of gratitude for his free favour is Numella as a clog or yoke to chain and fetter and restrain us from sin that we commit not that every day for which we must beg pardon every day A reason of this we may draw from the very love of God for the anger of God in a manner is the effect and product of his love He is Angry if we sin because he loved us he is displeased when we yeeld to Temptations because he loved us and his Anger is the hotter because his love was excessive As the Husband which most affectionately loves the Wife of his youth and would have her be as the loving Hinde and pleasant Roe Prov. 5.19 but to himself alone will not allow so much love from her as may be conveighed in a look or the glance of an eye is jealous of her very looks of her deportment of her garments and will have her to behave her self with that Modesty and strangeness ut quisquis videat metuat accedere that no man may be so bold as to come so neer as to ask the question or make mention of love and all because he most affectionately loves her So much nay farr greater is the love of God to our soules which he hath married unto himself in whom he desires to dwell and take delight and so dearly he loves them that he will not divide with the World and the Flesh but is straight in Passion if we cast but a favourable ook or look friendly upon that sin by which we first offended him if we come but neer to that which hath the shew of a Rival or Adversary but if we let our Desires loose and fall from him and Embrace the next Temptation which wooes us then he counts us guilty of spirituall whoredome and Adultery His jealousie is cruel as the Grave and this Jealousie which is an effect of his love shall smoake against us First it was Love and Jealousie lest we might tender cur service to strange gods cast our Affections upon false Riches and deceitfull pleasures and now we have left Life for Death preferred that which first wounded us before him that cured us it is Anger and Indignation that he should lose us whom he so loved that wee should fling him off who so loved us That he should create and then lose us and afterwards purchase and redeeme us and make us his againe and we should have no understanding but run back againe from him into Captivity For in the Second place as our sinnes are greater after reconcilement so if they doe not cancell the former Pardon as some are unwilling to grant yet they call those sinnes to remembrance which God cast behind his back For as good Works are destroyed by sinne and revive againe by Repentance so