Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	rejoice_v	use_v	weep_v	1,848	5	9.5776	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28173	The sinners sanctuary, or, A discovery made of those glorious priviledges offered unto the penitent and faithful under the Gospel unfolding their freedom from death, condemnation, and the law, in fourty sermons upon Romans, Chap. 8 / by that eminent preacher of the Gospel, Mr. Hugh Binning ...	Binning, Hugh, 1627-1653.	1670 (1670)	Wing B2933; ESTC R6153	246,575	304

should buy it at the dearest rate of pains and expenses from all those vain impertinent and trifling diversions that take it up that we may imploy it as it becomes suitable to eternity that is posting on And then as the shortness of it makes it the more precious and considerable in regard of the end of it eternity as the scantnesse of a thing increases the rate of it so that same consideration should make all worldly things that are confined either in their being or use within it to be incosiderable as Paul 1 Cor. 7.29 30 31. shews seing the time is short it remaineth that we should rejoice as not rejoicing weep as not weeping buy as if we possessed not use the world as not abusing it Seing all its worth is to be esteemed from the end of it eternity never ending then certainly whatsover in time doth not reach that end and hath no connexion with it we should give it but such intertainment as a passing bird that is pleasant to the eye gets of a beholder while it is in its flight the shortness of the day should make us double our diligence and put on the harder in our walk or race that so we may come in time to our place of rest and that same should make the passenger give an overly and passing look to all things that are by the way and which he must of necessity leave behind him Seing these things then are so important let us draw our hearts together to consider what the Lord speaks to us in this word for in it you have two wayes and two ends opposite and contrary wayes and walks and as contrary ends the wayes are walking after the flesh and walking after the Spirit the ends to which they lead are death and life We spoke something of the wayes and the wide difference that is between them what excellency is in the one beyond the other but truly it is hard to perswade you to take off your accustomed wayes and walks because your inward sense and the inclination of your hearts is wholly perverted and corrupted by nature You know the moving faculty is subordinat in its operations unto the knowing feeling and apprehending-faculties The locomotive power is given for a subsidiary and help to the apprehensive and appetitive powers because things are convenient and disconvenient good or evil to the nature of the living creature are without it and it could not by meer knowledge or desire or hatred of things either come in possession of them or eschew them therefore God hath given them a faculty of moving themselves to the prosecution and attainment of any apprehended good or to the eschewing and aversion from any conceived evil Thus when beasts savour or smell that food which is fit for them their appetite stirs them up to motion 〈◊〉 it to obtain it Now I say if this inward sense be ●orrup●●d th●n things that are destructive will be conceived good because they are suitable to that corrupt humor or quality that possessed the senses and thus all the motion and walk will be disordered The truth is my beloved our spirits and minds are infected with a poysonable humour fleshly passions and lusts are predominant naturally and as in them that are in a feaver their organ being distempered with a bitten unsavoury humour the pleasantest things seems unsavoury because not suitable to that predominant humour even so it is wi●h you by nature That which puts all upon motion is out of course since the fi●st distemper of m●n your spirits and minds are fleshly and carnal they have a strong and deep impression of all the lusts that are in the body and are accordingly affected and therefore you cannot fitly judge what is good or evil for you but as these Isai. 5.20 You m●st call evil good and good evil bitter sweet and sweet bitter because you are already prepossessed thus And therefore the wayes of the flesh those paths that lead to destruction you cannot but look on them as plea●ant because they suit and please your corrupted sense or spirit and so this disordered savour or smell of some fragrant perfume in the ways of the flesh puts you upon walking in these wayes and being thus possessed and ingaged you cannot but stop your ears to all contrary perswasions you think it against-your sense and reason to tell you that these are loathsome and unsavoury and that the other wayes of widom and spirit are pleasantness and peace I say you cannot believe this till your hearts and spirits be purged and your taste be pure and uncorrupted It is certainly upon this ground that our Saviour puts such characters upon the way to Heaven and Hell to life and death the one is strait and narrow and few walk in it the other broad and easie and many walk in it Matth. 7.13 Certainly it is not the way in it self simply that admit● of such a motion to speak properly as the thing is the way to life by the guiding of the Spirit is easiest plainest shortest and broadest it hath all the properties of a good way none so pleasant and plain how sweet and pleasant sights all the way its an Alley of delight the way of his Commandments it wants not accommodation in it to refresh the Traveller the most delightful company is here the Father and the Son who sought no other company from all eternity but were abundantly satisfied and rejoiced one another this fellowship the Christian hath to solace himself with and he is admitted to be partaker of that joy There is nothing that doth disbu●den the soul so of care and anxiety nothing doth rid a man of so many perplexities and troubles as this way But the way of sin in it self is most laborious most difficult it hath infinite by-wayes that it leads a man into and he must turn and return and run in a circle all the day all his time to satisfie the infinit lusts and insatiable desires of sin O! how painful and laborious is it to fulfill the lusts of the flesh how much service doth it impose how serious attention what perplexing c●res and tormenting thoughts how many sorrows and griefs are in every step of this way Do you not perceive what drudges and slaves sin makes you how much labour you have to satisfie your lusts and you are alwayes to begin as near that which you seek in the end of your years as in the beginning How thorny how myry is the way of covetousness Are you not alwayes out of one thorn into another and cut asunder or pierced through with many sorrows 1 Tim. 6.10 Mat. 13.22 Is that a pleasant and easie way I pray you that makes all your sorrow and your travel grief and suffers not your heart to take rest in the night Eccles. 2.22 23. What pains of body What plotting o● mind What labour and vexation of both must a sinner have as his constant attendants in this way The way is intricat deep

Christ. Here is a blessed message to condemned lost sinners who have that sentence within their breasts vers 1. This was the end of Christs coming and dying that he might deliver us from sin as well as death and the righteousnesse of the Law might be fulfilled in us and therefore he hath given the holy Spirit and dwels in us by the Spirit to quicken us who are dead in sins and trespasses O! what consolation will this be to souls that look upon the body o● death within them as the greatest misery and do groan with Paul O miserable man that I am c. Rom. 7.24 This is held forth to vers 17. But because there are many grounds of heavinesse and sadnesse in this world therefore the Gospel opposes unto all these both our expectation which we have of that blessed hope to come whereof we are so sure that nothing can frust●at us of it And also the help we get in the mean time of the Spirit to bear our infirmities and to bring all things about for good to us vers 28. And from all this the believer in Jesus Christ hath ground of triumph and boasting before the perfect victory Even as Paul doth in the name of believers from vers 31. to the end Upon these considerations he that cryed out not long ago O miserable man who shall deliver me doth now cry out Who shall condemn me The distressed wrestler becomes a victorious triumpher the beaten Souldiour becomes more than a Conquerour Oh that your hearts could be perswaded to hearken to this joyful sound to embrace Jesus Christ for grace and salvation how quickly would a song of triumph in him swallow up all your present complaints and lamentations All the complaints amongst men may be reduced to one of these three I hear the most part bemoaning the●selves thus Alace for the miseries of this life this evil world Alace for poverty for contempt for sickness Oh miserable man that I am who will take this disease away who will shew me any good thing Psal. 4. any temporal good But if ye knew and considered your latter end ye would cry out more ye would refuse to be comforted though these miseries were removed But I hear some bemoaning themselves more sadly they have heard the Law and the sentence of condemnation is within them the Law hath entred and killed them Oh! what shall I do to be saved Who will deliver me from the wrath to come What is al● present afflictions and miseries in respect of eternity Yet there is one moan and lamentation beyond all these when the soul finds the sentence of absolution in Jesus Christ and gets its eyes opened to see that body of death and sin within that perfect man of sin diffused throughout all the members then it bemoans it self with Paul Oh miserable man who shall deliver me from this body of death Rom. 7.24 I am delivered from the condemnation of the Law but what com●ort is it as long as sin is so powerful in me Nay this makes me often suspect my delivery from wrath and the curse seing sin it self is not taken away Now if ye could be perswaded to hearken to Jesus Christ and embrace this Gospel O! what abundant consolation should ye have what a perfect answer to all your complaints they would be swallowed up in such a triumph as Pauls are here This would discover unto you a perfect remedy of sin and misery that ye should complain no more or at least no more as these without hope You shall never have a remedy of your temporal miseries unlesse ye begin at eternal to prevent them Seek first the kingdom of God and all other things shall be added unto you seek fi●st to flee from the wrath to come and ye shall escape it and beside the evil of time-afflictions shall be removed first remove the greatest complaints of sin and condemnation and how easie is it to answer all the lamentations of this life and make you rejoice in the midst of them You have in this verse three things of great importance to consider The great and precious priviledge the true nature and the special property of a Christian. The priviledge is one of the greatest in the world because it s of eternal consequence and soul concernment the nature is most divine he is one that is in Jesus Christ and implanted in him by faith his distinguishing property is noble sureable to his nature and priviledges he walkes not as the world according to his base flesh but according to the spirit All these three are of one latitude none of them reaches further than another that rich priviledge and sweet property concenters and meets together in one man even in the man who is in Jesus Christ whoever enters into Jesus Christ and abideth in him he meets with these two Justification and Sanctification these are no where else and they are there together If ye knew the nature and properties of a Christian ye would fall in love with these for themselves but if the●e for your own sakes will not allure you consider this incomparable priviledge that he hath beyond all others that ye may ●all in love with the nature of a Christian. Let this love of your selves and your own wel-being pu●sue you in to Jesus Christ that ye may walk even as he walked and I assure you if ye were once in Christ Jesus ye would love the very nature and walking of a Christian no more for the absolution and salvation that accompanies it but ●or its o●n sweetnesse and excellency beyond all other Ye would as the people of Samaria no mo●e believe for the report of your own nece●●●ty and misery but ye would believe in Jesus Christ and walk according to the Spirit for their own testimony they have in your consciences Ye would no more be allured only with the priviledges o● it to embrace Ch●istianity but ye would think Christianity the greatest priviledge a reward ●nto it self Pietas ipsa sibi merces e●t Godlinesse is great gain in it self though it had not such sweet consequents or companions That you may know this priviledge con●●der the estate all men are into by nature Paul expresses it in sho●t Rom. 5. By the offence of ōne judgemnt came upon all unto condemnation and the reason of this is by one man sin came upon all and so death by sin for death passed upon all because all have sinned vers 18.12 Lo then all men are under a sentence of condemnation once This sentence is the curse of the Law Cursed is every one that abideth not in all things commanded to do them If ye knew what this curse were ye would indeed think it a priviledge to be delivered from it Sin is of an infinite deserving because against an infinite God it s an offence of an infinite Majesty and therefore the curse upon the sinner involves eternal punishment O! what weight is in that word 2 Thes. 1.9 Ye

Christ hath continued our mortality Else he would have abolished death it self if he had not meant to abolish sin by death and indeed it would appear this is the reason why the world must be consumed with fire at the last day and new Heavens and earth succeed in its room because as the little house the body so the great house the world was infected with this leprosie so subjected to vanity and corruption because of mans sin therefore that there might be no remnant of mans corruption and no memorial of sin to inte●upt his eternal joy the Lord will purify and change all all the members that were made instruments of unrighteousness all the creatures that were servants to mans lusts a new form and fashion shall be put on all that the body being restored may be a fit dwelling place for the purified soul and the world renewed may be a ●it house for righteous men Thus you see that Death to a Christian is not real death for it is not the death of a Christian but the death of sin his greatest enemy it is not a punishment but the enlargement of the soul. Now the next comfort is that which is is but partial it is but the dissolution of the lowest part in man his body so far from prejudging the immortal life of his spirit that it is rather the accomplishment of that Though the body must die yet eternal life is begun already within t●e soul for the Spirit of Christ hath brought in life the Righteousnesse of Christ hath purchased it and the Spirit hath performed it and applyed it to us not only there is an immortal being in a Christian that must survive the dust for that is common to all men but there is a new life begun in him an immortal well being in joy and happinesse which only deserveth the name of life that cometh never to its full perfection till the bodily and earthly house be taken down If you consider seriously what a new life a C●●ist●●n is ●●●a●lated unto by the operation of the Holy Ghost and the ministration of the word it is then most active and lively when the soul is most retired from the body in meditation the new life of a Christian is most perfect in this life when it carrieth him the furthest distance from his bodily senses and is most abstracted from all sensible engagements as you heard for indeed it restores the spirit of a man to its native rule and dominion over the body so that it is then most perfect when it is most g●thered within it self and disingaged from all external intanglements Now certain it is since the perfection of the soul in this life consists in such a retirement from the body that when it is wholly separated from it then it is in the most absolute state of perfection and its life ●cts most purely and pe●fectly when it hath no body to communicat with and to entangle it either with its lusts or necessities The Spirit is life it hath a life now which is then best when furthest from the body and therefore it cannot but be surpassing better when it is out of the body and all this is purcha●ed by Christs righteousnesse As mans disobedience made an end of his life Christs obedience hath made our life endlesse He suffered death to sting him and by this hath taken the sting from it and now there is a new statute and appointment of Heaven published in the Gospel whosoever believeth in Him shall not perish but have eternal life Now indeed this hath so intirely ch●nged the nature of death that i● hath no● the most lovely and desirable aspect on a Christian that it is no more an object of fear but of desire amicable not terrible unto him since there is no way to save the passenger but to let the vessel break he will be content to have the body splitted that himself that is his soul may escape for truly a mans soul is himself the body is but an earthly tabernacle that must be taken down to let the inhabitant win out to come near his Lord the body is the Prison-house that he groans to have opened that he may enjoy that liberty of the sons of God And now to a Christian death is not properly an object of patience but of desire rather I desire to be dissolved and be with Christ Phil. 1.23 He that hath but advanced little in Christianity will be content to die but because there is too much flesh he will desire to live but a Christian that is riper in knowledge and grace will rather desire to die and only be content to live he will exercise patience and submission about abiding here but groanings and pantings about removing hence because he knoweth that there is no choice between that bondage and this liberty SERMON XXIX Rom. 8.10 The body is dead because of sin but the Spirit is life c. IT was the first curse and threatning wherein God thought fit to comprehend all misery Thou shalt die the death in that day thou eatest though the sentence was not presently executed according to the letter yet from that day ●orward man was made mortal and there seemeth to be much mercy and goodness of God interveening to plead a delay of death it self that so the promise of life in the second Adam might come to the first and his posterity and they might be delivered ●rom the second death though not from the first Alwayes we bear about the markes of sin in our bodies to this day and in so far the threatning taketh place that this life that we live in the body is become nothing else but a dying life the life that the ungodly shall live out o● the body is a living death and either of these is worse then simple death or destruction of beeing The serious contemplation of the miseries of this life made wise Solomon to praise the dead more then the living contrary to the custom of men who rejoyce at the birth of a man-child and mourn at their death yea it pressed him further to think them which have not at all been better then both because they have not seen the evil under the Sun this world is such a Chaos such a masse of miseries that if men understood it before they came into it they would be far more loath to enter into it then they are now afraid to go out of it And truly we want not remembrances and representations of our misery every day in that children come weeping into the world as it were bewailing ●heir own misfortune that they were brought forth to be sensible subjects of misery And what is all our life-time but a repetition of sighs and groan● anxiety and satiety loathing and longing dividing our spi●its and our time between them How many deaths must we suffer before death come for the absence or losse of any thing much desired is a sep●ration no lesse g●ievous to the hearts of men