Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	life_n	world_n	8,295	5	4.5590	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07540	Wisdome crying out to sinners to returne from their evill wayes Conteined in three pious and learned treatises, viz. I. Of Christs fervent love to bloudy Jerusalem. II. Of Gods just hardening of Pharaoh, when he had filled up the measure of his iniquity. III. Of mans timely remembring of his creator. Heretofore communicated to some friends in written copies: but now published for the generall good.; Sapientia clamitans, wisdome crying out to sinners to returne from their evill wayes	Jackson, Thomas, 1579-1640.; Gods just hardning of Pharaoh, when he had filled up the measure of his iniquity. aut; Donne, John, 1572-1631. aut; Milbourne, William, b. 1598 or 9.	1640 (1640)	STC 17920; ESTC S100914	68,657	328

a woman forget her sucking childe that shee should not have compassion on the sonne of her wombe yea they may forget yet will not I forget thee Behold I have engraven thee upon the palmes of my hands c. These and the like places of the Prophet compared with our Saviours speeches here in my text give us plainly to understand That whatsoever love any mother can beare to the fruit of her wombe unto whom her bowels of compassion are more tender than the Fathers can be or whatsoever affection any dumbe creature can afford to their tender brood the like but greater doth God beare unto his children Unto the Elect most will grant But is his love so tender towards such as perish Yes the Lord carried the whole host of Israel even the stubborne and most disobedient as an Eagle doth her young ones upon her wings Exod. 19. 4. Earthly parents will not vouchsafe to wait perpetually upon their children the Hen continueth not her call from morning untill night nor can shee endure to hold out her wings all day for a shelter to her young ones as they grow great and refuse to come shee gives over to invite them But saith the Lord by his Prophet I have spread out my hands all the day long unto a rebellious people which walked in a way that was not good after their owne thoughts A people that provoketh mee to anger continually to my face that sacrificeth in Gardens and burneth incense upon Altars of brick which remaine among the graves and lodge in the monuments which eat swines flesh and broth of abominable things is in their vessels which say adding Hypocrisie unto filthinesse and Idolatry Stand by thy self come not neere unto me for I am holier than thou Such they were and so conceited of our Saviour with whom hee had in his life time oft to deale and for whose safety hee prayed with teares before his passion These and many like equivalent passages of Scripture are pathetically set forth by the Spirit to assure us that there is no desire like to the Almighties desire of sinfull mans repentance no longing to his longing after our salvation If Gods love to Judah comne to the height of rebellion had beene lesse than mans or other creatures love to what they affect most dearely if the meanes he used to reclaime her had beene fewer or lesse probable than any others had attempted for obtaining their most wished end his demand to which the Prophet thought no possible answer could be given might easily be put off by these incredulous Jewes unto whom he had not referred the judgement in their owne cause if they could have instanced in man or other creature more willingnesse to doe what possibly they could doe either for themselves or others than hee was to doe whatsoever was possible to be done for them And now Oh inhabitants of Jerusalem and men of Judah judge I pray you betweene mee and my vineyard what could more be done to my vineyard that I have not done to it Wherefore when I looked it should bring forth grapes brought it forth wilde grapes Esay 5. 3 4. But the greater wee make the truth and extent of Gods love the more wee increase the difficulty of the second point proposed For amongst women many there be that would amongst dumbe creatures scarce any that would not redeeme their sucklings from death by dying themselves Yet what is it they can doe which they would not doe to save their owne lives And did not God so love the World that hee gave his onely begotten Sonne for it Yes for the World of the Elect. If there be Worlds of the Elect I see not why any should be excluded from the number But to let that passe Gods desire of their repentance which perish is undoubtedly such as hath beene said Yet should wee say that he hath done all that could be done for them how chanceth all are not saved and was the vineyard more barren than Sarah the fruit of whose wombe he made like the starres of the skie or like as the sands by the Sea shore innumerable was it a matter more hard to make an impenitent Jew bring forth fruits worthy of repentance than to make a virgin conceive and beare a Sonne If it were not how chanceth it the word of the Lord and that but a short one should bring the one to joyfull issue whiles the other the repentance of these Jewes and other ungodly men after so many exhortations and threatnings after so many promises of comfort and denuntiations of woes which the Prophets the Apostles and their Successors have used is not to this day nor ever shall be accomplished If repentance of men borne and brought up in sinne be a worke altogether impossible all of us should utterly perish none repent If possible to any shall it not be possible to the Almighty who alone can doe all things If possible in him why is not repentance wrought in all whose salvation he more earnestly desires than the most tender hearted mother doth the life and welfare of her darling infant Hence in probability some may conclude either Gods love unto such as perish is not so great as some mothers beare unto their children or else his power in respect of them is not infinite And against our doctrine perhaps it will be objected that by thus magnifying Gods love towards all we minish his power towards some From which to derogate ought is in some mens judgements the worst kind of blasphemie a point as dangerous in divinity to speake but doubtfully or suspiciously of it as in matter of State to determine or limit the Prerogative Royall Howbeit if no other choice were left but a necessity were laid upon us of leaving either the infinite power or infinite goodnesse of our God questionable or unexpressed the offence were lesse not to speake of his power so much as most doe than to speake ought prejudiciall to that conceit which even the Heathens by the light of nature had of his goodnesse This attribute is the chiefe object of our love and for which hee himselfe desires to be loved most And in this respect to derogate ought from it it must needs be most offensive But his curse be upon him that will not unfainedly acknowledge the absolute infinitenesse as well of his power as of his goodnesse Whosoever hee be that loves his goodnesse will unfainedly acknowledge hee is to be feared and reverenced as the Almighty Creator and Judge of men Unlesse he were in power infinite hee could not be infinitely good Howbeit hee that restraines his love and tender mercy only to such as are saved doth make his goodnesse lesse at least extensively than his power For there is no creature unto which his power reacheth not But so doth not his loving kindnesse extend to all unlesse hee desire the good and safety of those that perish For winding our selves out of the former snare wee are

of a Christian and hee can suffer thy retiring of thy selfe from the world to degenerate into a contempt and despising of others and an over-valuing of thine owne perfections thine owne puritie and imaginarie righteousnesse Let the sixt day on which both man and beast were made of earth but yet a living soule breathed into man remember thee that this earth which treads upon thee must returne to the earth which thou treadest upon this body which loads thee must returne to the grave and thy spirit returne to him that gave it And let the Sabbath remember thee too that since God hath given thee a temporall Sabbath placed thee in a Church of peace thou must perfect all in a Sabbath in a conscience of peace by remembring now thy Creator in all in some in one of these dayes of the New weeke either as God hath created a first day in thee by giving thee the light of the Gospell or a second day by giging thee a Firmament of knowledge of the things that concerne thy salvation or a third day accesse to that place where those doctrines and waters of life are gathered together the Church or a fourth day wherein thou hast a Sun and a Moone Thankfulnesse in prosperitie and Comfort in adversitie or a fifth day in which thou hast Reptilem humilitatem volatilem fiduciam an humble dejecting of thy selfe before God and yet a sure confidence in God or as in thy sixt day thou considerest thy composition that thou hast a body that must dye though thou wouldst have it live and thou hast a soule that must live though thou wouldest have it die Now all these dayes are contracted into a lesse roome in this text into two for here the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either In diebus juventutis in the dayes of thy youth or In diebus electionum tuarum in the dayes of thy choices or whilst thou art able to make thy choice First therefore if thou wouldst be heard in Davids prayer Delict a juventutis c. Oh Lord remember not the sinnes of my youth remember to come to this prayer In diebus juventutis in the dayes of thy youth Iob remembers with sorrow how hee was in the dayes of his youth when Gods providence was upon his Tabernacle and it is a sad but a late consideration with what tendernesse of conscience what scruple what remorses wee entered into the beginning of sinnes in our youth and how indifferent those sins are growne to us now and how obdurate wee are growne in them It was Jobs sorrow to consider his youth and it was Tobits comfort When I was young saies hee all my tribe fell away but I alone went often to Jerusalem For It is good for a man to beare his yoak in his youth saith Jeremie and even then when God had delivered over his people to be afflicted purposely yet he complaines on their behalfe that the persecutor laid the heaviest yoak upon the ancientest men Age is unfit for burdens and to reserve the weight and burden of our conscience conversion and repentance till our age is an irregular incongruous and a disproportioned thing Labore fracta instrumenta ad Deum ducis quorum nullus est usus Wilt thou pretend to work in Gods building and bring no tooles but such as are blunted and broken in the service of the world No man would present a lame horse a disordered clock a torne booke to the King Caro est jumentum thy body is thy beast thy flesh is thy horse wilt thou present that to God when it is lame and tired with excesse of wantonnesse when thy clock the whole course of thy life is disordered with passions and perturbations when thy booke the historie of thy life is torne and a thousand sins of thine owne torne out of thy memorie wilt thou then present this Clock this Booke so defaced and mangled to thy God Thou pretendest to present that indeed which thou doest not present Temperantia non est temperantia in senectute sed impotentia intemperantiae Thou pretendest to present temperance and continence to God and in age temperance is not temperance but onely a disabilitie of being intemperate It is often and well said Senex bis puer An old man returnes to the ignorance and frowardnesse of a child againe but it is not Senex bis juvenis an old man returnes to the dayes of youth againe to present fruits acceptable to God so late in his yeares Doe this then In diebus juventutis in thy best strength and when thy naturall faculties are best able to concurre with the grace of God Doe it too in diebus electionum tuarum Whilst thou maist chuse For if thou hast worne out this word in one sense that it be too late to Remember him in the dayes of thy youth that 's sinfully and negligently spent already yet as long as thou art able to make a new choice to chuse a new sinne that when the heats of youth are not overcome but burnt out then thy middle age chuseth ambition thine old age covetousnesse as long as thou art able to make this choice art thou not able to make a better than this God testifies the power that hee hath given thee I call heaven and earth to record this day that I have set before you Life and Death c. therefore chuse life if this choice like you not saies Josuah to the people If it seeme evill in your eyes to serve the Lord chuse you this day whom you will serve Here 's the Election day bring that which you would have into the ballance with that which God presents you and tell mee what you would chuse to preferre before God As for honour and favour and health and riches perchance you cannot have them though you chuse them but if you have can you have more of them than they have had to whom these very things have beene occasions of ruine It is true the market is open till the last bell ring and ring out the Church is open and grace offered in the Sacraments of the Church but trust not then to that Rule That men buy cheapest at the end of the Market that heaven may bee had for a breath at the last when they that stand by thy bed and heare that breath cannot tell whether it be a sigh or a gaspe whether a religious breathing and anhelation after the next life or a naturall breathing and exhalation of this But finde thou a spirituall good husbandry in that other rule That the best of the market is to be had at first at the beginning For howsoever in thine age there may be by Gods working Dies juventutis God may make thee a new creature and so give thee a new youth for as God himselfe is Antiquissimus dierum so with God no man is superannuated yet when age hath made a man impotent for sinne these are not properly