Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wonderful_a	work_n	world_n	86	3	3.7584	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B01658	Heart-humiliation, or, Miscellany sermons preached upon some choice texts at several solemn occasions : never before printed. / By that eminent preacher of the Gospel, Mr. Hugh Binning, late minister at Gowan.	Binning, Hugh, 1627-1653.	1676 (1676)	Wing B2932; ESTC R172970	178,923	336

in this thought in your heart that he hath done all well let not your secret thoughts so much as call them in question if once ye question ye will quickly censure them hold this perswasion that nothing can be better then what he doth nothing can be added and nothing diminished from them he doth all in number weight and measure it s so exactly correspondent to his purpose and designe as if it were weighed out and measured out for that end Let this secretly reprove your hearts the perfection of his Works stains our works O how imperfect are they And which is worse how impudent and bold are we to censure his and absolve our own If he have a hand in our work yet these imperfect works are perfect in regard of him as we have a hand in his perfect Works yet his perfect Works are imperfect in regard of us SERMON II. Deut. 32. 4. 5. He is the rock his work is perfect for all his ways are Judgement a God of truth and without iniquity Just and right is he 5. They have corrupted themselves their spot is not the spot of his Children c. THere are none can behold their own vilenesse as it is but in the sight of Gods glorious holinesse Sin is darknesse and neither sees it self nor any thing else therefore must his light shine to discover this darknesse If we abide within our selves and men like our selves we cannot wisely judge our selves our dim sparkle will not make all the imperfections and spots appear but if men would come forth in the presence of his Majesty who turns darkness into light and before whom hell is naked O how base and vile would they appear in their own eyes Is it any wonder that the multitude of you see not your selves when holy Esay and Job had this lesson to learn Esay gets a discovery of his own uncleannesse in the sight of Gods glorious holinesse Ch. 6. 5. which I think made all his former light darknesse He cryes out unclean as if he had never known it before And so Job since I saw thee I abhored my self in dust and ashes Ye hear much of him and it doeth not abase you but if ye saw him ye would not abide your selves you would prefer the dust you trade on to your selves Ye who know most there is a mystery of iniquity in your hearts that is not yet discerned ye are but yet in the coast of that bottomlesse Sea of abomination and vilenesse Among all the aggravations of sin nothing doth so demonstrate the folly yea the madnesse of it as the perfection goodnesse and absolute unspottednesse of God It s this that takes away all pretence of excuse and leaves the famine nothing no place to hide its confusion and nakednesse and shame into And therefore is it that Moses when he would convince this people of their ways and make them inexcusable he draws the paralel of Gods ways and their ways declares what God is how absolutly perfect in himself and in his works had given no cause of provocation to them to depart from him And then how odious must their departing be When both are painted on a brod before their eyes it makes sin become exceeding sinful When the Lord would pierce the hearts of his people and ingrave a challenge with the point of an Diamond he uses this as his pen Have I been a wilderness to Israel a Land of darkness why say my people we are Lords we will come no more to thee Jer. 2. 31. What iniquity have your Fathers found in me that they are gone from me and walked after vanity Jer. 2. 5. There are two things in sin that exceedingly abuse the creature the iniquity of it and folly and madness of it It s contrare to all equity and reason to depart from him that hath made us and given us a Law to whom we are by so many obligations tyed But what is the folly and madness of it to depart from the fountain of living waters and dig broken Cisterns that can hold none Ver. 13. This is a thing that the heavens may be astonished at and if the earth had sense to understand such a thing the whole fabrick of it would tremble for horrour at such a madnesse and folly of reasonable souls And this evil hath two evils in it we forsake life and love death go from him and choose vanity It 's great iniquity to depart without an offence on his part He may appeal all our consciences and let them sit down and examine his way most narrowly what iniquity have ye found in me what cause have ye to leave me But when withall he is a living fountain he is our glory he is a fruitful land a land of light our ornament and attire in a word our life and our consolation our happiness and our beauty what word shall be found to express the extream madness of men to depart from such an one change their glory into that which doth not profit If either he were not a fountain of living waters or if there were any fountain beside that could yield water to satisfie the unsatiabledesires of men it were more excusable but what shadow shall be found to cover such an iniquity that is both infinite sin and incomparable loss It s the Scriptures stile given to natural men fools and simple all sin hath folly in it but the people of Gods departing from him hath extremity of folly in it beside iniquity because they do embrace a dung-hill in instead of a Throne they make the madest exchange that can be imagined glory for shame life for death at least consolation and peace for vanity and vexation and anguish of spirit If ye would be duely affected with the sight of your own evils look upon them in this consideration and in the view of God your large portion ye will be forced to confess your selves beasts in his sight Psal 73. 22. Oh that men would consider how good and blessed the Lord is how he is alone and nothing beside him in heaven and earth all broken cisterns all dung and unprofitable all vanity and vexation he only self-sufficient all others insufficient and therefore a proportioned good for our necessity desires and I am sure ye would be constrained to cry out with David Whom have I in heaven with thee or in earth beside thee It is good for me to draw near to God Ye would look on drawing near and walking with him and before him not only as the most reasonable thing but the best thing most beautiful for you most profitable for you and all other wayes would be looked on as the wayes of death His work is perfect The Lord looked and behold all was good that was made so it was at first the fabrick of this world was an exquisite and perfect work a suitable demonstration of his infinite wisdom wonderful in all the parts of it and in the unity and harmony of the