Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	age_n	old_a	year_n	4,796	5	5.3056	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19498	A holy alphabet for Sion's scholars full of spiritual instructions, and heauenly consolations, to direct and encourage them in their progresse towards the new Ierusalem: deliuered, by way of commentary vpon the whole 119. Psalme. By William Covvper ...	Cowper, William, 1568-1619.	1613 (1613)	STC 5926; ESTC S108977	239,299	430

are nothing different from the prayers of Turks for what shall ye heare among them but the like of these voyces God helpe vs God be mercifull to vs these are prayers which any Ethnique will make in time of his distresse but we must learne to frame our prayers another way when we pray wee must pray in the name of Christ and to be heard for Christes sake because he is the Mediator and peace-maker betweene God and man and in him the father is well pleased And againe wee must not take libertie to seeke what wee like out of our corrupt humors as the custome of many is but we must ground our prayers vpon Gods promises which in Christ Iesus he hath made vnto vs. And lastly seeing this is an argument which commonly we vse to moue God to be mercifull vnto vs Because he hath so promised if we wold haue this argument forcible let vs make conscience of those promises which we haue made vnto God Offree mercie hath the Lord made promises vnto vs but of boūd duty we haue made promises vnto him With what face can that man desire that the Lord should keepe his promise to him who had neuer any care to keep his promise vnto God More of this see ver 76. 116. 176. VER 59. I haue considered my waies and turned my feet vnto thy testimonies NExt vnto determination and supplication consideration would be vsed in all our actions to try and examine whether or no wee haue done according to our purpose and prayers Consideration is so necessary that without it no state of life can rightly be ordered The Mariner considers his course by his Compasse if he neglect it he runneth into remedilesse dangers The Merchant who adviseth not his affaires with his Count-book becommeth quickly a bankrupt The Pilgrim who hath proposed to himselfe an end of his iourney considers euery houre whether or no hee bee in the right way that may bring him to his proposed end and if he see many waies before him stat cogitat ipse secum vtram debeat eligere nec prius adoriendum iter quam animo definierit et pleniore mentis intentione deciderit hee stands and adviseth vvith himselfe which of them he should choose neyther will hee goe forward till he haue by inward consideration resolued what is best How much more should hee whose course is to the kingdome of heauen consider his waies and thinke with himselfe Non omnis via illò ducit non omnis via dirigit ad Hierusalem illam quae in coelis est that euerie vvay directs not a man to that Ierusalem which is in heauen Seeing no estate of life can be rightly ordered without consideration shall onely a Christian be so carelesse as to thinke he can goe from earth to heauen and not vse consideration But what is that which Dauid did consider I haue saith he considered my waies He was not like them who vse the eye of their mind as they doe the eye of their body for with it they looke vnto all things but not vnto it selfe so is it with many carelesse of themselues curious to censure others iudging of euery mans waies and not regarding their owne The godly indeede they looke into all things and make their advantage of all but so that first they looke into their own estate And heere is wisedom All men are naturally wise enough to looke vnto that which is theirs onely religion teacheth a man to looke to himselfe Take heed to your selues saith Moses to Israel the same said the Apostle to Timothie and in them the warning stands for vs all Aliud tu aliud tua there is a great difference betweene thy selfe and that which is thine but this is a pittiful folly that a man shall take a time to consider and take heed vnto all that is his his houses his fieldes his rents his garments and shall take no time to consider himselfe that hee may amend his waies vvhere hee hath gone wrong and repaire his decaied estate which before hee hath hurt by inconsideration And turned my feete vnto thy testimonies As oft as Dauid considered his waies he found alwaies some defect that needed redresse Who can ●…ay hee hath in such sort cleansed his hart that hee hath not neede to make it more cleane Quis ita ad vnguē omnia à se supersluà reseca●…it vt nihil se habere putet putatione dignum Who hath so cut away his superfluities that hee may thinke he hath nothing that needes to be cut away Crede mihi putata repullulant effugata redeunt reaccenduntur extincta Beleeue me when sinnes are lopped they grow againe when they are chased away they returne againe and their fire being once quenched kindles againe Sape putandū est imò si fieri possit semper quia si non dissimulas semper quod putari oporteat inuenis Wherefore we should often loppe our superfluous affections yea if it be possible alwaies if a man wil tell the truth as it is he findes alwaies something in himselfe that needs to be reformed Thy Testimonies Of this see ver 79. 95. VER 60. I haue made hast and delayed not to keepe thy Commandements HEere is another protestation of his earnest loue affection toward the Lord That hee delayed not to keep his commaundements It is one of Satans customable policies to tempt men with a delay of repentance hee dare not plainely say that repentance is not needfull onely to deceiue the simple he craues a delay and so after one hee steales away another till all the time bee past wherein man should repent And in this snare many one perisheth that where in their young yeares they will not repent but delay till they be older in their olde age they cannot repent the affection through long custome of sinne waxing strong euen then when the body is weake So that the day of death which they thought to make the day of their repentance becomes to them a day of fearefull perturbation by reason of the great debt of sinne which oppresseth their soules that would not take order with it in time Thus the miserable man for lacke of timely repentance ends not his pilgrimage in peace but in fearefull perturbation vnder this punishment that Moriens obliuiscitur sui qui dum viueret oblitus est Dei When hee dyeth hee forgets himselfe because when he liued he forgat his God In things perteyning to this life delay of good is dangerous If a wound bee not cured before it rotte it becomes incurable if the fire be not quenched in time it becomes vnquenchable and if flesh be not salted before it stinke it becomes so vnsauorie that it cannot be mended If a motefal in the eye or a thorne in the foot we take them out without delay but in things perteyning to the health of the soule delay is much more dangerous

364. A warning for Iudges 344. Iudgements of God secret and reuealed 38. Iudgements of God double Directory Correctory 57. 191. Of Conuersion and Confusion 203. Iudgements of God diuersly applied by Dauid and by Lamech 59 Iudgements Awe-bands to keep vs in 266. Iudgement and Iustice distinguished 273. How Dauid desired to be dealt with in Iudgement how not 335. Iudgements past shold perswade the certainety of Iudgements to com it doth with the Godly 358. K GOds Kindness mans much different Pag. 110. Gods Kindnesse a sufficient defence against Mans malice and ill will 111. 209 Gods Kindnesse generall special 209. Gods Kindnesse is the Godlies argument in prayer 334. Knowledge which reformeth not is dangerous 93. Knowledge of this life farre inferiour to that of the life to come 169. Knowledge and Feare of God go together and so destroy both superstition and presumption 197 L THe Lawe of God the rule of mans life Pag. 8. Then learned when writ in the heart 83. A Lanterne and why so called 240. 241. Lawe written in the Scripture and in the conscience which the wicked would destroy if they could 287. Gods Lawe his image 315. True Libertie what and wherin it is 116. Carnall is thraldome 114. Naturall Life maketh a Reprobate worse because Life without grace is death 49. Our Life a race and restlesse battell 90. Mans Life measured by dayes not yeares 201. The Life of the Godly excelled diuersly but he in the Life of grace excelleth all 262 263. Of a Godly Life three helpes Determination Supplication and Consideration 145. Of Life naturall eternall 39●… Light not onely to bee had but grace withall to be desired to walk after the Light 95. The Light of the Gospel clearer then the Light of the Law 240. At the Light of the Lanterne of the Word we must light the Light of the Lanterne of our mind 242. Light externall internall speciall of Creatures of Conscience of Gods Countenance 308 A Looke of mercy a Looke of displeasure 302. To Loue to liue to sinne is wicked but to Loue to liue to repent of sinne good 50. Louers of God loue the Godly 161. Gods Loue to his exceeding great 221. Dauids Loue to Gods Law not counterfeit but complete 228. Loue is all God asketh the tryall thereof 229. Loue coupled and conserued with feare 270. Loue of obedience an argument of Godlinesse 255. 289. Loue of creatures must be conditionall ibid. Loue in God the fountain of his benefits Loue in Man the fountaine of his obedience 320. Loue to God in vs assureth vs of the Loue of God tovs 371. Two trials of true Loue. 372. 278. A Lying way the way of nature 81. Lyes trimmed vp with the garment of truth 177. M MAn quick to works of sinne dead to works of grace 100 Man Gods work manship therfore loued by him 185. Man without vnderstanding a Beasts fellow 186. Man at the best standeth in need of mercy 301. Martyrs of inuincible courage whence 362. Meditation necessary 43. The matter of Meditation 44. Members naturall one neede another 39. Mercies begun moue God to more mercies 72. 165. Gods Mercy in forgiuing and mans Truth in confessing meete together 73. Desire of Mercy vseth the means of Mercy 106. Memorials of mercy to be maintained 167. Mercy receiued maketh men thirst for more 193. Mercy for remission for consolation for reformation ibid. Gods mercies are registred constant not onely for our consolation but for our confirmation 303. Mercy in God and grace in man meet together ibid. It is Gods mercy that differēceth the gratious gracelesse 347. 348 Gods mercies why called great why tender 349. Mans minding God may be seen by his godly life 133. The troubles of the minde distemper the body 200. 300. The godly shold open their mind when God openeth his mouth 301 Moabs curse 386. Mockeries of euill men a part of Christs crosse 126. Motions of sinne Grace 105 Mourning for our selues for others commended why 312. N A Good Name to be regarded and why Pag. 213. Naturall men cannot mount aboue the earth 268. Nature cannot conioyn whom Grace doth not 175. Not Nature but Faith leadeth vs to the hand that smiteth 192. Necessities hinder spirituall duties 156. As God is Neere vnto vs so we should be Neere vnto him 338. Nero his miserable end 376. O A Godly Oath necessary to a godly resolution Page 243. Obedience qualified how 57. Obedience resolued on by the Godly for eternity 114. The Oblation of a mans selfe most pleasing vnto God 248. The Oblation of his hart is euer in the godly mans hand ibid. Obl●…uion leadeth to rebellion and defection 17. 323. Offences offred God should grieue vs more then iniuries offered vs. 286. He must Offer to God that asketh of God 330. The Opening of sin before God 780. A spirituall Oppression in Dauid 68. Oppressors of our soules to bee most prayed against 274 P TWo great motiues to Patience Pag 246. Our Perfection is rather in desires then in deeds 105. 379. 396. Persecutions and Persecutors diuers 203. 306. 352. True Godlines neuer wants the crowne of Perseuerance 87. Gods last Plagues the more grieuous 172. Pleasures diuers 2. Pleasures earthly all vain 225. God is the Portion wherein a boue all the Godly do glory 138. Motiues to make God our Portion ibid. God a Portiō no whit lesse thogh communicated vnto all 141. Comfort to the Poore that God is their Portion 142. Our Practise must proue that God is our Portion 144 Pouerty not to want golde but grace 184. To Practise what we prescribe 31 Prayer the life of the soule 47. The Godly answer Gods precepts with Prayer 18 Rules for Prayer 80. Argument of Prayer ariseth out of all our diuers dispositions 82. Prayer to be feruent frequent why 108. 265 294. 385. When to be long when short 295 In Dauids Prayer 3. things his Reuerence Sincerity Faith 146. For Prayer Christs and Dauids precepts and practise 158. Nothing to be Prayed for but what warranted by the Word 199. Prayers to bee framed to God promises 261. 385. Praier is seed to be sowne 328. Prayers of the Godly interrupted 382. Euery crying is no piercing Praying 328. Prayer must be with Perseuerance 331. Prayers to be prayed for 382. Praiers reiected a sore plague ibid. Error of pride accursed 61. Prides policy 203. A preseruatiue against pride 307 Religious Princes a great blessing 64. Princes though Persecutors to be reuerenced 361. Presumptuous Professors reproued 210. Gods Promises most sure in themselues must be made sure vn to vs by Prayer 100 All Gods Promises are conditionall 102. 262. He that prayeth vnto God must Promise vnto God 109. 386. The generall Promise of mercy containeth euery mans particular comfort that is godly 120. It standeth with Gods honor to performe his Promise 122. Gods Promise is our hopes warrant 279. Gods Promises some made with a time set some without 284. 285. Not onely Gods Promises but his precepts