Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	brethren_n	life_n	zion_n	16	3	8.9801	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19499	A mirrour of mercie or The prodigals conuersion briefely, and learnedly expounded, and full of comfortable consolations for all penitent sinners. By William Cooper, minister of Gods word, and B. of Galloway.	Cowper, William, 1568-1619.	1615 (1615)	STC 5928; ESTC S119161	51,916	283

beene vnto you as a wildernesse or land of darknesse what iniquity haue yee found in me that yee are gone from me When they consider how patiently the Lord bare with them when they sinned against him might haue done vnto thee as thou hast don● vnto mee but for my names sake I will refrain my wrath I might mak● thee like Admah and Zeboim but my heart is turned within me and will not execute th● fiercenesse of my wrat● vpon thee And whe● againe they consider how willingly he receiued them into his fauour after they had sinned they are wounded and grieued in their spirits for that they offended him Seruants feare him for his iudgements if hee had no plagues they would not regard him but his Sonnes feare him for his mercies according to that of the Psalmist Mercie is with thee that thou maiest be feared And therefore the Apostle puts this in the forefront of his reasons when he exhorteth vs to a godly life I beseech you brethren by the mercies of God The Lord stands not now vpon Mount Sinai with burning fire and blacknesse o● darknes proclaiming the law with the fearful sound of trumpet threatning vs with death if wee fulfill it not No maruell the people did tremble at that sight for Mose● himselfe did quaile feare to behold it but now hee stands on Mount Sion a fathe● alluring vs with mercies not affraying vs with iudgemēts speaking to vs not by a terrible trumpet but by the meeke mediator of the new Testament Iesus whose bloode cryes for better things then the bloud of Abel O how inexcusable are they whom this mercie of God moues not to repent are they not worthy of a double condemnation The sinnes done against the Law may be cured by the grace of the Gospell but where this grace also is despised and men who may receiue mercy for repenting will not repent wherwith shall this impiety be cured remaineth there any more sacrifice for sinne shall any new sauiour bee sent to saue these men No no there abides nothing for such but a fearefull looking for of iudgement and violent fire which shall deuoure them A certaine man had two Sonnes NOw to enter into the Parable in it we haue three persons introduced with three seuerall actions The Prodigall childe sinning repenting his father pitying pardoning him his elder brother grudging and mumuring We haue first then to see who is meant by this man his two sons This man in the Parable ●●esents God the Father of our Lord Iesus and our Father in him where we must bee ware to assigne vnto God with the Anthropomorphits and Papists any visible shape though hee demitte himselfe to our capacity and shadow himselfe like vnto vs let vs not diminish in our hearts the glorie of his maiesty as to fashion him in our imagination to be like vnto vs. For God is no● as man Eies eares ielousie anger and repentance are ascribed vnto him But hee hath not carnall eies nor eares to see and heare as man doth If he hath with such wonderfull wisdome made some of his cretures that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incomprehensible to man yea the very soule of man whereby he knoweth all other things yet knoweth not its owne selfe in many things how shall we know him that made it or conceiue of him as he is he beeing in himselfe infinite in regard of his creatures incomprehensible in regard of place incircumscriptible in regard of time euerlasting and shall wee then imagine him to be like one of vs. But why then will you say is hee called a man doubtlesse for our comfort and instruction because we cannot conceiue of his maiestie as hee is hee speakes to vs of himselfe as we are insinuating his loue towards vs. Among all creatures none more familiar to a man then a man and among all men none more kindlie and louing then a father therfore when the Lord will signifie his loue he shadowes himselfe vnto vs like a man and such a man as is our father And this is for our instruction as oft as the Lord expresse● himselfe vnder the name of a man it is not because he is so indeed but because it is needfull for vs that so his maiesty should be expressed Looke then what goodnesse God hath created in man and then goe vp and consider by it what a good creatour is hee that made him Hath man an eie to see and an eare to heare can man being an earthly father haue compassion on his children and prouide good things for them Thē let vs gather with the Psalmist Vnderstundye vnwise hee that made the eye doth he not see or hee that planted the eare doth hee not heare and againe with our Sauiour If ye which are euill can giue to your children good gifts how much more shall your Father which is in heauen giue good things to them that aske him But here is the fault that as Anthropomorphites ascribe vnto God such a shape as themselues haue So Atheists do abase his maiesty so farre as to thinke hee is not so good as they are he hath not such knowledge and power as a man hath other deny his prouidence and saie hee hath eies and seeth not they deny his mercy and distrust that hee will shew kindnesse and compassion to his owne they deny his iustice whiles as they thinke hee will not punish transgressors and so setting his maiestie lesse then one of them selues they make him in their mind like the Idols of the Nations that haue eies and see not eares and heare not hands and worke not feet that walke not and in a word such a one as can neither doe good nor euill but their wickednesse shall reprooue them and they shall finde the contrarie by miserable experience in the end Thus haue wee seene for what cause it is that the Lord expresseth himselfe vnto vs by the similitude of a man Many waies hath God honoured the nature of man First in our creation that when hee made man hee beautifieth him with his image Next in our redemption wherein hee sheweth himselfe so enamoured with the loue of man as to marry our nature with his owne in the person of his Sonne Christ Iesus And thirdly in his word that when hee speakes of himselfe he borrowes comparisons from man to expresse himself once he made man to his own similitude but often describes himselfe according to mans similitude Plerunque a corporibus hominum in se similitudinem trahit Deus And this serues shortly to make man ashamed who spares not to dishonour his owne nature giuing the members of his body as weapons of vnrighteousnesse to sinne subiecting to Satans slauery that nature which God hath so highly honoured aboue the nature of Angels and all other creatures whatsouer Had two sonnes Hauing seene who