Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	father_n	heaven_n	miserable_a	2,524	5	10.2318	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10010	The saints qualification: or A treatise I. Of humiliation, in tenne sermons. II. Of sanctification, in nine sermons whereunto is added a treatise of communion with Christ in the sacrament, in three sermons. Preached, by the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Doctor in Divinitie, chaplaine in ordinary to his Majestie, Master of Emmanuel Colledge in Cambridge, and sometime preacher of Lincolnes Inne.	Preston, John, 1587-1628.; Sibbes, Richard, 1577-1635.; Davenport, John, 1597-1670.	1633 (1633)	STC 20262; ESTC S115180	353,805	720

take the right course they goe not the right way to worke This is the cause many continue in the gall of bitternesse and in the bond of iniquity they know not the right way to come out I say you shall finde this in other places Observe Deut. 8.2 3. you shall find there how God deales with his people hee carries them thorow the wildernesse and to what end to humble them And how doth he humble them Two wayes First by shewing them the sinfulnesse of their hearts letting them know their rebellions and startings aside when he led them along saith he I have carried thee these forty yeares in the wildernesse to humble thee and prove thee All thy sinne and corruption was there before but thou knowest it not But that is not enough for if men saw never so much sinne in themselves yet if they have a bottome to stand on if they have health and strength they regard it not therefore he addes further I humbled thee I made thee hungry and then I fed thee with Mannah that thou mightest see thou had'st nothing without me And this I did that when I bring thee into the good Land ye may know it was not for your owne righteousnesse but for the Covenant I made with your Fathers Abraham Isaac and Iacob This is nothing but a resemblance of the same God doth now Carrying men thorow this world he first humbles them he lets them fall into sin that they may know themselves and withall afflicts them suffering them to fall into other necessities that they may know what they are that they may see their miserable condition and that God brings them not to heaven for their righteousnesse but for his Covenants sake with Abraham and Isaac that is for his mercy sake in Christ. So Zechar. 12. and 13. Chap. You shall find first God powres on them the Spirit of compunction that they shall mourne for their sinnes as a man mourneth for his only sonne and when they are humbled then and not before I will open a fountaine to Iudah and Ierusalem for sinne and for uncleannesse that is it is shut before they be humbled but when that is done the fountaine is opened So you shall see Paul when he had to doe with Felix a place worth your marking Act. 24.26 you shall finde that when Felix and his wife Drusilla a Iewesse called Paul before them it is said They heard him of the faith of Christ But how began he Hee began saith the Text with preaching of Temperance Righteousnesse and the Iudgement to come He told Felix what Righteousnesse and what Temperance the Law of God required and likewise the Iudgement to come for those two things must bee in Humiliation An Endictment to shew how farre short we be of the Righteousnesse and Temperance that the Law of God requires and withall a pronouncing of the Sentence a declaration of the Iudgement to come And this course made Felix to tremble So Iohn the Baptist that came to prepare the way of the Lord to make way for Christ How did he make way He came as with the Spirit and power of Elias so with much Terrour calling them a Generation of Vipers told them of their miserable condition as much as he could to humble them And that was the way to prepare them So when Christ went about to convert any this was his Method as in Ioh. 4. when he had that discourse with the woman of Samaria meeting her by Accident first hee tels her of her sinne The man whom thou hast is not thy husband thou hast committed adultery whereby hee amazed her and made her looke into her selfe and then he tells her he was the Messiah and that in him there was hope So he deales with Nichodemus he tells him he was flesh that all that was in him was nought and not any thing good and then he preaches the Gospell telling him he must be borne againe But of all places you shall find the clearest to be that in Ioh. 16. where Christ promises that he would send His Spirit into the world and three great workes the Spirit should doe which were wrought by the ministery of the Apostles he should Convince the world of Sinne and of Righteousnesse and of Iudgement First he saith of Sinne Because they have not beleeved in mee marke that there were many other sinnes that the Holy Ghost convinced them of but the contempt of the Gospell the not taking of Christ offered that is the maine sinne And the Holy Ghost shall convince men of this sinne All the men of the world cannot doe it Wee may tell you long enough of particular sinnes you have done these and these sinnes sworne such oaths defiled your selves with such abominations and yet all will come to nothing but when the Spirit sets in and makes a man sensible of sin that workes to purpose Then it followes in the Method He shall convince the world of righteousnesse because I am risen againe and gone to the Father he should teach that there is another Righteousnesse in me by which you must be justified when you see no righteousnesse in your selves then the Holy Ghost shall shew you the righteousnesse that I have wrought But how will this appeare In that I am dead and risen again and gone to my Father whereby it is declared that i am righteous that I have overcome death satisfied my Fathers justice And then when that is done he shal convince the world of Iudgement that is of holinesse for so the word is there used that is then the Prince of this world shall be judged Satan reignes in the hearts of men in the children of disobedience till they bee justified and engrafted into Christ but when they be once justified then Christ shall cast him out you shall see him fall like lightning out of the hearts of men and this is that which was before prophesied Hee shall bring forth Iudgement unto victory that is hee shall overcome the Prince of the world take away sinne and enable men to serve him in holinesse And this is the method you must observe in turning to God labour to be convinced of Sinne then of Righteousnesse and then of Iudgement And to shew the necessitie of this take that one place Gal. 3.24 a place you all know The Law must be a Schoole-master to bring us to Christ. No man living can come to Christ till the Law be his Schoole-master Now how is the Law a Schoole-master It gives lessons that we cannot goe through with thereby is such a Rectitude required as we are not able to reach like the Schoole-masters taske to the scholler which he is not able to performe and is therefore faine to goe to another to doe his exercise for him So the Lord tells men you must be exactly holy perfect righteousnesse must runne through the whole course of your life when we see we cannot doe it it makes us runne to Christ to have his righteousnesse

you will say I doe many things in secret out of Conscience and I hope it is not so much corrupted I will adde this then to that I said before you must know it is not a good Conscience which only suppresseth and restraineth from evill The matter is in what termes it stands with God If it looke on God as a chast loving wife lookes on her husband or a son on the father that out of reverent loving respects feares to offend him because they prize their favour more than any mans favour in the world and after this manner restraines it is a good Conscience but if it restraine us as a servant is restrained under an hard master or as a theefe under the Iudge trembling at his word at his Iudgement this is not a good Conscience Your Conscience may restraine you from many things nay you may doe many things in secret between you and God alone and yet for all this have no good but an evill Conscience So you see the corruption of man in the Vnderstanding Will Memory and Conscience I will adde another and that is the sensuall Appetite And this you shall finde exceedingly out of order above all these faculties I have named it is ready to run over and beyond all measure By this I understand that appetite in a man by which he taketh pleasure in sensible things such as are conveyed by the eyes the eares or the taste set any object before it it is ready to run out quickly by inordinate affections as to women to meat and drinke to any kinde of sport or recreation or sensible thing How corrupt is this sensuall Appetite How prone to evill How ready to run out to breake over the Pale to goe aside the rule If any delightfull object be propounded how ready is it to embrace it But you will say and indeed it is Bellarmines quarrelling The rebellion of the sensuall Appetite is but naturall the same that is in beasts because before originall sin was committed he was in the same constitution there was such rebellion between the sensual appetite and reason as there is now and therefore being naturall it is not sinfull But this is his Errour though every man be hereby ready to excuse himselfe thinking the rebellion of the sensuall Appetite not to be so great a matter But to take his owne words he saith the same as it is in Beasts It is true if it were with us as it is with beasts it were no sin and so not a thing which gives us cause to be so much humbled for in beasts the sensual Appetite hath no superiour governour but is supreme To expresse it to you Take an horse in a pasture that is loose and free if he run up and downe and play we finde no fault with him for he is loose but if he doth this under the bridle when the rider is on his back will you not now reckon him a stiffe-necked horse and count it a fault in him for there is a rider on his backe So for this sensuall Appetite in beasts where there is liberty and no superiour command to keepe them in order the beasts are not to be blamed But take a man where God hath set reason above the sensuall Appetite and grace above reason to guide it in him this sensuall Appetite rebels against reason which it should obey and this shewes it to be a great sinne in men considering that reason should be the rule to guide and keepe in the sensuall Appetite for God hath giv●n it for that purpose Indeed some desires are naturall Christ desired life which was lawful and a right object of desire but take this withall it was perfectly subjugated and brought under and made obedient to the will of God as his will was holy and sanctified So we may desire meat and drinke but many times the Law of God may forbid it as in many cases it doth for it may differ from the will of God as it is holy and yet in it selfe it may be right Here is no more but subordination required But when this runnes out amisse affecting of things inordinately though you doe suppresse it yet that affection is sinfull and you must be humbled for it God sees it in you and it is hatefull and abominable to him These things I should make use of But I am lesse carefull of that because all these points are immediately usefull Why It is to make you know your selves and to be acquainted with the corruption of your nature And doe not you thinke it to be enough that this be as an hand in the margent pointing to the corruption of your hearts or that you may content your selves with the contemplative knowledge of these things so to cause a new light to shine in your understanding Our end is to make you examine the corruption of your natures your disobedience your rebellions to see how you have behaved your selves to be acquainted with your owne particular sins your owne particular failings and to labour to bee humbled for them Otherwise you may have a knowledge of these Truths but not a saving knowledge and such as wil be profitable But this you shal see when I come to make use of them And now for the Sacrament these things be of speciall use because as you heard before out of Levit. 23. On the day of reconciliation when an atonement was to be made he that afflicted not his soule was to be cut off from his people When we come to the Sacrament there is a reconciliation an atonement to be made in a speciall manner What must you do then Afflict your soules consider your sins see what debts you have run into see what corrupt natures you have and likewise know what you have in Christ and rejoyce therein for those must goe together an humbling of the soule for sin and rejoycing in CHRIST for your Deliverance from it The end of the Second Sermon CERTAINE SERMONS VPON HVMILIATION The third SERMON ROMANS 1.18 For the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men which with-hold the Truth in unrighteousnesse THe last faculty is The Affections and here you shall find exceeding great cause to say that they are full of unrighteousnesse and ungodlinesse for they come like a mightie Tempest like a turbulent wind that carries us away even then when we are well set The disorder of them exceeds the disorder of all the rest for they are quickly moved nothing sooner and when they are moved they are exceeding apt to exceed to transcend their limits for such is the fullennesse the awkednesse and waywardnesse of our affections either they are not active not placed where they should be or if they be placed as they ought to be they are ready to run over to over-love and over-grieve and over-joy I say where we may love lawfully and rejoyce lawfully they are readie to exceed If I should come