Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	sinner_n	8,033	5	8.1661	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06732	Christs love and affection towards Jerusalem Delivered in sundry sermons out of his words and carriage when he came unto her, as they are recorded, Luke 19. 41, 42. Wherein are handled, 1 Christs teares which he shed for Ierusalem, and the matter of singular observation in them. ... 6 The sin and misery of those who live under the meanes, and have the things of Christ and the Gospell hid from them. By Richard Maden B.D. preacher of the word of God at St. Helens London, and late fellow of Magdalen Colledge in Cambridge.	Maden, Richard.	1637 (1637)	STC 17179; ESTC S111890	200,454	300

onely for some of all sorts but for all of every sort and therefore the Text gives expresse charge that prayers bee made for all in authority not only for some of all sorts as for some Kings some that beare office and authority under them but for all in authority even those that were no better than Wolves and Beares and Lyons to the Church for such were Kings and all in authority in those times they were so many sworne enemies to Christ and his Kingdome and yet prayers and supplications are to be made for them So the Prophet injoynes the Israelites when they were in captivity under the King of Babel to seek the prosperity of the City and to pray for the Kings welfare and the good successe of his government y Ier. 29.7 So Christ enjoynes his Disciples to pray for their enemies and persecutors c. and that from the example of God himselfe who causeth his Sunne to shine and the raine to fall upon the just and unjust z Mat. 5.44 So when the people had revolted and provoked God with a high hand what doth Samuel doth hee cease to pray for them No God forbid that I should sinne against God in ceasing to pray for you a 1 Sam. 12.23 There is not any particular man whom the faithfull are to exclude from the benefit of their prayers Every one is capable of salvation upon such terms as are expressed in the Covenant and it is the duty of every one as to seeke the inlargement of Gods Kingdome so for that end to pray for him that is without that he may be added to it as he is bound to doe good unto all b Gal 6.10 so likewise to pray for them that being one principall meanes and way by which he is enabled to doe them good as he is bound to love his neighbour that is every one as himselfe so likewise hee is bound to pray for him this being one of the best fruits and effects of love that he can shew unto him as there is none but stands in need of his prayers and may receive benefit and advantage by them so none must bee excepted in the making of them Now from all these premises it is plaine and evident that in the duty injoyned by the Apostle the word All is to be taken in a generall sense for all and every one and therefore in all congruity of reason it must be of the same extent and largenesse in the Motive that is used for the inforcing of it because otherwise it would not beare up the waight that is laid upon it it would not reach home nor serve the Apostles purpose and intention it would not be sufficient or available to perswade unto or to further and put on the practise of that precept for which it is brought and this is consonant and agreeable to other places of Scripture where the same truth is asserted and laid downe Let one or two suffice in stead of all the rest c Ezek 33.11 As I live saith the Lord I desire not the death of a sinner but rather that he should turne and live c. Where ye have first the declaration of Gods will and affection to the sonnes of men and then the proofe and confirmation of it God declares himselfe to stand tenderly affected towards the sonnes of men as appeares 1 By the quality of the person to whom hee beares this good will and that is a sinner not only a repenting sinner as some glosse upon it but even of that sinner who for the refusing of mercy offered dyeth and perisheth in his sinne as is plaine by comparing this with another parallel place d Ezek. 18.23 I have no pleasure in the death of him that dyeth c. 2 By the nature of the affection hee expresseth toward him and that is set downe partly by way of negation I have no pleasure in his death or I desire not his death that is antecedently and of himselfe in the primary intention of his Providence towards him for Gods primary intention in sending the Gospell to any is to bring him to salvation and not to seale up and further his condemnation unlesse it bee through his own fault undervaluing the mercy offered and neglecting the helpes and meanes afforded unto him in the same e Bernard ser 5. in natali Domini Deus ex se sumit seminariummi serendi quod judicat condemnat nos eum quodammodo cogimus ut longè aliter de corde ipsius miseratio quam animadversio procedere videatur as Christ tels the Jewes f Iohn 5.34 40. These things I say unto you that ye might be saved but yee will not come unto me that yee might have life c. And partly it is set downe by way of affirmation but rather that he turne from his wickednesse and live hee would have him to live and is willing to give life and salvation to him according to that course of providence that he hath taken for him in and by the new Covenant and that he may live hee would have him to turne away from his wickednes that deprives him of life for to that end and purpose hee sends his Word and Messengers to convince him of his sinne to terrifie and affright him with it to shame him out of his sinfull courses Againe yee have the proofe and confirmation of all this As I live saith the Lord hee confirmes it with an oath the bare promise of God deserveth credit because it is he that cannot lie which hath promised but when he binds himselfe by oath to make good that promise who can make the least doubt of it And therefore God promiseth with an oath to make his promise the more firme and stable h Hier. to 2. epis● 46. Ide●co jurat ut si non credimus premittenti Deo credamus saltem pro salute juranti God willing more abundantly saith the Apostle to shew to the heires of promise the stablenesse of his counsell hath bound himselfe with an oath c. that by two immutable things wherein it is impossible that God should lie they might have strong consolation i Heb. 6.16 Againe the same truth is confirmed in the new Testament by those two great Apostles the Apostle of the Gentiles and the Apostle of the Jewes S. Paul and S. Peter k Rom. 11.32 God hath shut up all in unbelief that he might have mercy on all Where ye see that misery and mercy are in some sort of equall extent that is though all that bee in misery doe not obtaine mercy yet they are some wayes under mercy those that are made miserable by the breach of the first Covenant are made capable of mercy by vertue of the second Covenant l Bernard ser 1. in purificat Mariae Omnibus offertur in communi posita est Dei misericordia nemo illius expe●s est nisi qui renuit See Dr P. ser on

how deeply he tooke it to heart and was grieved for it And againe z Hos 11.8 How shall I give thee up O Ephraim how shall I deliver thee O Israel how shall I make thee as Adma how shall I set thee as Zeboim my heart is turned within me my repentings are rowled together I will not execute the fiercenesse of my wrath I will not returne to destroy Ephraim Hee that goes on so unwillingly to punish that makes so many pauses that is affected with so much tender pitty and compassion that hath so many relenting motions within him before he can gaine a full consent to give way unto it it plainly shews how much and how earnestly he desired the contrary and that he meant sincerely in the offer of it 4. Lastly it is cleare and apparent that Gods meaning is sincere in the generall offer of grace because it is not a bare naked offer that is made but such an offer as is backed and hedged in with a gracious promise of good successe to those that looke after it in the use of those meanes which are appointed by God for the obtaining of it a 2 Chro. 15.2 The Lord is with you while ye are with him If ye seeke him he will be found of you In which words for our present purpose there be three things observable 1. That God is ready and offers himselfe to doe his people good as appears by those words the Lord is with you c. 2. He lets them know the way and means wherein and whereby they may finde this good that he offereth to doe for them and that is by seeking unto him 3. Hee makes an undoubted promise unto them and gives them an assured hope that their seeking shall not want successe answerable to their desires If ye seeke him he will be found of you And againe Aske and ye shall have seeke and ye shall finde knock and it shall be opened for whosoever asketh receiveth whosoever seeketh findeth whosoever knocketh to him it shall be opened b Mat. 7.7 Where ye see the promise is full and speaks home in as large an extent as the meanes is required and is ratified and confirmed by the experience of all those who have used the same Our blessed Saviour goeth yet further and confirmes it by an argument drawn from the lesse to the greater c Luke 11.13 If ye which are evill can give good gifts unto your children how much more shall your heavenly Father give the holy Ghost to them that desire him d Calv. com in loc Malignos nos reddit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia dum sibi quisque plus satis addictus est alios praeterit ac negligit atqui hoc vitium superat paternus amor ut homines sui obliti se in filios plusquā liberaliter effundant Vnde autem id nisi quia Deus à quo descēdit omnis paternitas particulam suae bonitatis corū cordibus instillat quod si tantū ad beneficentiam valent guttulae quid ab ipso mart inexhausto sperandum est an restrictꝰ esset Deus qui hominū corda sic aperit God is more prone and inclinable to doe good to mankinde than earthly parents can be to doe good to their children for they have but a drop of goodnesse in comparison of God in whom there is a whole ocean of bounty and besides that goodnesse which they have it is mingled with much evill whereas God is pure love without any mixture of the contrary in him is pure goodnesse and nothing else hee is light and in him there is no darknesse yea further God stands in nearer relation unto men than parents to their children for children indeed they receive their bodies from their parents in some sort but more from God than from them and their soules they receive wholly from God to say nothing that Christ hath taken their nature upon him which much strengthens that neare relation that is betweene God and them and therefore from all these the argument strongly concludes If yee which are evill can give good gifts much more your heavenly Father c for God never injoynes the meanes to bee used but with assurance of the end to such as walke answerable to them and use them aright because every such precept as requires meanes to bee used hath a promise annexed unto it and therefore saith one * W. W. in his Sermon of redemption of time upon Ephes 5.16 pag. 32. Who so ever lives under the preaching of the Gospell hath this priviledge annexed to the outward teaching that if hee will but strive and pray to God to give him strength to repent c. GOD will upon his promise heare his prayer and assist him For if God should not meane sincerely in the promise which he makes hee should but delude his people and dally with them nay it makes God a lyar as learned Zanchy observes e Zanch. de nat Dei l. 5 c. 2. An non hac ratione Deum in animo tuo perstringis mendacii qui tibi verbo quidem dicat te velle servare c interim tamen licet tu velis in Christum credere et ita servari ipse tamen nolit if he promise that which hee hath no minde or meaning to give which is farre from the nature and goodnesse of the holy GOD who as hee loves plaine and sincere dealing in others so hee will not be a stranger to it himselfe for it is contrary to the oath that hee hath sworne * Ezek. 33.11 As I live saith the Lord I desire not the death of a sinner but rather that hee should returne and live Now shall wee thinke that Gods intentions are not serious when himselfe doth not onely avow them to bee so but also ratifie and confirme it with a solemne oath Besides what can be more contrary to those passionate and patheticall expressions which God himselfe useth when he layeth forth the truth of his desires for the welfare of his people f Deut. 5.29 O that there were such an heart in this people to feare me and to keepe all my commandements alwayes that it might goe well with them and their children for ever and againe g Psal 81.13 O that my people would have hearkened to me and that Israel would have walked in my wayes then would I soone have humbled their enemies and turned mine hand against their adversaries What can there be else but meere deceit and dissimulation in these patheticall wishes when God makes shew of such earnest desire that his people were thus and thus that they might bee capable of further happinesse if he had no minde or meaning upon any condition to make them happy And therefore it followes undeniably from all these grounds that when God offers life and salvation to all those to whom the Gospell is preached there is in him a reall purpose and intention of giving the same if they