Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	good_a	life_n	6,280	5	4.4872	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68502	A sermon, called Gods new yeeres-guift sent vnto England. Conteined in these wordes. So God loued the worlde, that he hath giuen his onely begotten sonne, that whosoeuer beleeueth in him, should not perish but should haue life euerlasting. Ioh. 3. 16.	Nicholson, Samuel, fl. 1600-1602.	1602 (1602)	STC 18547; ESTC S114555	14,183	40

seeing ●● sonne forsake●●●● in my lyfe I will ●●●●tak●●●● in my death for nothing but So●●●● shall bring my gray-head to the ●rau● T●●s a good Father mourned for a gracio●s Sonne But will you heare a louing Parents mo●ne for a leawd Child In the 2 Sam. 18. when God purposed to chastise Dauid he made the Sonne to whippe the father for Abshalom that by name should haue bin his fathers ioy by nature proo●d a pa●ricide and sought to depose his owne syre but God hauing sufficiently humbled Dauid his child threw the rodde in the fire and brought a iudgment vpon Abshalom which cost him his life Notwithstanding Dauid being mooued with the good affection of a father more then the bad condition of his sonne was so farre from reioycing in Abshalom● death that it almost cost him his owne life O Abshalom my sonne quoth he would God I had dyed for thee o Abshalom my sonne my sonne But God heere is neither like Iacob lam●nting a good sonne nor Dauid beway●ing a wicked child he resembles good Abraham who willingly sacrificed his sonne ●●aake This was much to giue a Sonne yet as if this were not enough to expresse God loue the holy Ghost addeth his onely begotten Sonne he gaue not an adopted Sonne as Abraham offred a Ramme in stead of Isaac But his owne Sonne And herein appeares his perfect Iustice a blessed president to al Iusticiaries In all Gods actions this vertue swayes though his mercy be about all his workes yet Mercy and Iustice must kisse togither The dearest droppe of Christes blood must be shed before Gods Iustice be left vnsatisfied Nay this was not enough to satisfie Gods Mercie his Loue mountes a degree higher and further it cannot ascende He gaue his onely begotten Sonne When the world could not yeelde the price of our Redemption he searched his owne boosome for a Sauiour and gaue vs his onely Sonne If God had many Sonnes his mercy had been meaner and his Loue had seemed lesse but he gaue vs not one Sonne of manie but one and all his onely Sonne for whose sake he spared not his Angels his delight his boosome friend the Image of himselfe for the ransome of the world O loue beyond all loue how much thou art A holy Father in admiration of this Loue cryes out Quàm Diues ●s in mis●r●cordia quàm magnificus in iusticia quàm munificus in gratia Domine Deus noster Againe Passiotua Domine Iesu vltimum est refugium singulare remedium deficiente sapientia Iustitia non sufficiente sanct●tatis succumbentibus meruis illa succu●r●● cum enim defecerit Virtus mea non Conturbor scio quid faciam Poculum salutaris accipiam c. The instruction that we must learne from the consideration of this vnspeakable Guift Christ is two folde First we are taught to returne our Loue againe as Aug. sayes Sinon amare saltem redamare debemus As God hath giuen vs his onely Sonne so we must shew our reciprocall Loue to God and for his Sonne giue him our selues as he hath giuen vs wealth we must bestow our wealth on him againe as he hath giuen vs libertie honour children long life knowledge wisedome courage c. these must all waight on him and doe him honour and seruice Thus we must giue him Loue for Loue againe Second vse of Gods vnspeakabe Bountie is to teach vs to loue our Brethren Christ teacheth vs this lesson for his Loue saying I haue giuen you an example how to loue one an other Brethren must be vnited in the bonde of mutuall Loue like S●●us the 〈◊〉 Fagot for the vnitie of Brothers is ●●ce qua● 〈◊〉 exceeding ioy to all the Saints But alas let vs see what Louers and what Giuer our wicked age doth afford When I studie vpon this Dueue I finde foure sortes of Giuers the first and the worst sort haue the Hand to giue but not the Hart to graunt of whom I may say as Christ sayd better this Hand were cut off and they were as poore as Irus then with their rusting Riches to be cast into Hell These are the Mammonistes of our age whose Soule lyes creasured with their rusting Peuce who are more vnuiercitull then the Deuill for he would haue Christ turne Stones into Bread but these men ●urde Bread into Stones ●●en the Bread of the poore into Stone-walles or els spend it on their accursed Lustes forgetting Mercie therfore damnation attendes them The second sort haue the Hart but not the Hand whose Myte God acceptes aboue all the Mynes of the Wealthie and takes their Loue for their larges The third sort are such as haue neither Hart nor Hand in this duetie and these are poore men euery way for he that can bring foorth neither good Worke nor good Will is a dead member in Christes body and shall be cut off The fourth sort haue both Hand and Hart and these are they that walke in ●●oth●●ly Loue these walke worthy of th●s 〈…〉 Christ and shall haue their deeds of mercy 〈…〉 that sweete ●●●uest So●● 〈…〉 for I was hungry and you gaue me meate c. FINIS

blemished or Protogenes his H●aly●us broken surely the one would turne away his eyes and the other throw away his Pensill then shall we not alow Christ to be sorie seeing his owne Image so de●aced through ignorance and so spotted with errour Yet Christ in his correction is like a kinde Nurse that whippes her crying Babe on the coate not on the carkasse and though he knittes his brow he knittes in it a blessing as the father holdes an Apple in one hand and a Rodde in the other But let vs first heare how Christ shakes his Rodde at Nicodemus roundly rebuking him for his blindnesse in a chiefe poynt of Religion the mysterie of Regeneration O Nicodemus art thou a Doctor in Israel and knowest not these thinges Art thou a Teacher is Christ his schoole and hast not yet learned Christs-crosse How art thou accounted a wyse man in Israel being a foole in Religion There is no Wisedome but the Trueth in qua ●e●et●● et cernitur summum bonum Salomon my seruant in stead of Riches desired of God the Spirit of Rule If this was his prayer much more should it be thy wish since he was but King of their bodyes but thou art a Corrector of soules How canst thou teach men to shun the second death which art so ignorant of the seconde Birth A Teacher should be Organon veritatis the right hand of Trueth to minister to euery one their food in due season Thou art an ouerseer in Israel and art shamefully ouerseene thy selfe Now Age hath snowne downe Winter on thy head those haires which should be Heraulds of Wisedome shew thee to be twice a Childe I would haue thee as a new-borne Babe and thou art a Babe not knowing New-birth I woulde haue my Disciples to shine as lightes but thou art a counterfeite Diamond made pretious by y ● foyle of Moses Chaire where thou art falsely set O Nicodemus he must needes be the Diuels Doctor that was neuer yet Gods Disciple I appeale to thy selfe Is not a small blemish in the face more vgly then a great blot in the rest of the body He that com●●es himselfe where should he looke but in a Glasse And he that correctes himselfe on whom should he looke but on his Elders Though the Moone be darke it shewes no great danger but when the Sunne is Eclipsed it signifieth death If the blind lead the blind how can they but fall Where the Ship-maister sleepeth who feares not sinking And where the Shepheard watcheth not the Sheepe goe round to the shambles Thou being a Doctor in Israel thy lippes should preserue knowledge and thy life should be the Laymane Books If thy ●alt be vnsauory how wilt thou season the simple If thy Rule be crooked how canst thou either direct the weake or correct the wicked Finally if thy light be darknesse how great is that darknesse it selfe Thou resemblest the hear be Empetron which the nearer it growes to the Sea the lesse salt it is so thou being a teacher in Israel are a stranger in Israel But why do I reprooue thy folly and not rehearse thy fault Doest thou not know Ad veram sapientiam peru●nire non possunt qui falsae suae sapientiae fiducia desipiunt They shall neuer attaine heauenly Wisedome which hunt after it with humane witte The Hart bragges in vaine of his branched hornes because he wantes courage and in vaine dost thou vaunt of Templum Domini because thou wantst knowledge They which would see perfectly wincke on one eye so if thou wilt see the misteries of God thou must shut the eye of naturall Reason But no maru●ll thou art so dull for as Cyclops exoculatus manus quoque versum 〈◊〉 nullo certo scopo so thy eye of Fayth being out thy blinde Reason gropes in the darke being too shallow a Pylot to guyde thee into the mysterie of Regeneration I commende thee for thy skill in the Law but condemne thee for thy blindnesse in the Gospell The Seaman that escapes all ●yr●es and shelues yet in sight of the Hauen suffers Shipwrack is counted no lesse foolish then vnfortunate and thou passing all the Labyrinthes of humane Learning yet comming short of the knowledge of New-birth art to be pitt●ed for thy for●une and derided for thy folly Thou knowest I neuer alowed him that had all manner of knowledge yet had not the meane of knowing He that seekes knowledge must note three thinges Quo ordine quo studio quo fine quaequ● n●sse opor●eat The Order of knowledge is to know that first which bringes soonest to the way of saluation the Desire in knowledge must be to loue that knowledge chiefly which most inforceth vs to loue and the Ende of our knowledge is not to winne the prayse of thy selfe but to worke the profit of others But alas that which should be the first in thy Conscience is the farthest from thy Care that which should haue possessed thy Loue is diuorst from thy Lyking and that which should haue been the ende of thy knowledge is the beginning of thy shame Qui Epi●cop●tū desiderat bonū opus desiderat It seemes thou desirest bonū not opus the worship not the worke the goods of the fleece not the good of the flocke els wouldst thou not be ignorant in the very rudiments of Religion and foolishly build without a foundation Thy comming to me shewes in part thy loue yet thy comming in the night sayes thy loue is but little but I know the flame when it kindleth is mixed with smoake and so is thy little knowledge with the smoake of ignoraunce yet I will not quench this smoaking Flake nor breake this brused Reede Though thou camest to me without businesse thou shalt not depart without a blessing As Abraham sent his seruant with Guiftes in his hand so I will sende thee hence with Grace in thy hart and for thy three idle prayses I will repay thee three endles profi●es heare therfore the nature of Fayth the deapth of Gods Loue and the mysterie of Regeneration Thus did our Sauiour shake vp this foolish shadow of a Prophet this idle eccho of his prayses this emptie v●ssell contayning nothing but y ● bare name of a Doctor in I●●ael whose example if we moralize it teacheth vs That in Gods matters the greatest Clarkes are not the wisest men Philosophers haue great wittes but they are enemies to Grace and the world hath her Wisdome but it is enmitie with God Learning is a Loadstarre and the knowledge of ●ongues is the key of Crueth but if prophane Learning turne Lucife● and thinke to vsurpe Moses Chaire she must be thrust with the Parret out of ●upiters Parliament If Ismael mocke Isaac though he be the sonne of Abraham he must be vanished And if Learning ma●re Religion though it be the guift of God it must be abandoned The Stars giue some light but the Moone must be Mistris of the night As the poore Israelites ●orrowed of the Egyptians all their Iewels but

Conscience be thy Cater and the Word thy Warrant so shall the Transitorities of this lyfe be vnto thee a Handsell of Heauen and an earnest penny of that Blisse which the Worlde neuer dreames of CAPVT 2. Of GODS Loue. THus hauing brought thee to the Waters of Lyfe namely GOD the giuer I will shew thee the Well-spring of all Blessings his Loue to the World c. The perswading cause of this Guift it 's here layd to be Loue God so loued Quid est A●or sayth Aug. nisi quaedam vita Du● aliqua copulans vel copulare appetens Amantem et amatum What is Loue but as it were one life in two hartes one soule in two bodies the Fier which blesseth where it burneth the Soa●her which no art can sunder the Knot which no time can vntie the Hand which deskantes sweet musicke on the hart stringes the Cause which made God become Man and the Uertue which makes Man like vnto God I speake not of that hellish Fier which makes men slaues but of that heauenly Flame which makes them Saincts As Christ was annoynted with the oyle of gladnes aboue his fellowes so this Uertue is adorned with the crowne of Eternitie about all her fellowes for Paul sayth that Fayth bringes vs but to the Coffine and Hope watcheth the Coarse till the R●surrection These two Uertues are confined with our lyfe but our Loue is refined by our death and dwelles with vs after our glorification But this our Loue is but a shadow of Gods Loue an Arme of his Sea a Drop of his Fountaine a little Flame of his lyuing Fire neither in qualitie so pretious nor in quantitie so spacious by infinite degrees God loues without cause our loue is our duetie God loues vs his enemies we loue him our friend God loues without reward our loue inherites heauen God loues vs first our loue payes him backe his owne Gods loue is feruent our loue is luke-warme Gods loue is infinite our loue is little like our knowledge and low of stature like Zacheus Christ must dine in our house his loue must shine in our hartes before we can reflect our borrowed beames and loue him againe The excellencie of this Gods loue can neither be expressed by our tongue nor impressed in our hartes as it made the World of nothing so the World is nothing to it for it comprehendeth all is not comprehended of any Our Sauiour heere thought best to expresse this Loue with a sic dilexit to shew vs that his Father is euen sicke of loue his description is inde●●nit because his loue is infinite Eyther Gods loue is so deepe that Christ could not sound it or our reason so shallow that we cannot se● it As the Painter that drew A game●non sorrowing for the death of his daughter ●●ew not how to figure his griefe in his ●●●● and therefore drew a ●layl● ouer it thinking it impossible the gazers idle eye ●●●●ld beholde what the fathers grieued hart could not hold so Christ leaues that to our admiration which vnderstanding cannot attaine A holy Father would faine ●ym● at the dimensions of this Loue saying Dilexit tantus tantillos He a God of infinite maiestie loued vs men of infinite mis●ri● but this is obscurum per obscurius for we know neither quantus Deus the greatnes of his Maiestie nor yet quantu●i nos our greeuous miserie In a word as we cannot see the Sunne but by his owne light so we cannot learne this Loue but by Gods owne wordes The Starre alone must lead the Wise-men to Christ and Christ alone must lead vs to his Loue. Now whereas he expresseth it with a Sic. So God loued the World c. a Father sayth This Aduerbe Sic contaynes in it all Aduerbes of Loue as if Christ had sayd My Father loued the world so dearely so vehemently so fatherly so fer●ently c. And Ber. on the Cant. sayth Deus ex se miserandi sumit mater●em Gods owne nature is the motiue of his mercie Then he that can explaine Gods Nature may expresse his Loue whereof to affirme the one is impious and to performe the ot●●● impossible This is that Loue Christian Reader which in the zeale of God I commende i● thine endles admiration this is the riches of his Grace the chiefe of his Workes the summe of his Word the shadow of Himselfe the perfection of his Glory This teacheth our Fayth to stand and our Hope to climbe and our loue to burne This cheereth our labours beareth our losses and teacheth our sorrow to smile In a word to this exceeding Loue alone we owe our saluation Therefore damnable is the Doctrine of the Church of Roome that teacheth vs to erre both in the manner and matter of our Fayth First in the manner they teach vs to doubt of our saluation O iniurie intollerable to doubt of the Promise where such a Loue is our warrant what more free then guift or who more faythfull then God the giuer shall his Loue giue Christ vnto me and my vnbeliefe thrust him from me Is the Trueth like vnto man that he should lie or is his Arme shortened that he can not saue God forbid This Guift is sealed with the blood of his Sonne registred in the sight of heauen witnessed by the holy Angels passed with an oath to the World O Incredulitie the wit of fooles how many Blessinges dost thou barre vs from Christ could not worke his Myracles God can not shew his mercy where this monster ●urketh Againe in the matter of our fayth they foyst in most dangerously a ●●●pe of their owne Leauen for God requires a Wedding garme●t to couer sinne they bring in a Menstruous cloth he will haue vs builde on his Loue they would haue vs iustified by our owne Labour he will haue vs trust to his Mercie they would haue ●s trust in our Merites Pauls whole Epistle to the Romans shootes onely at this marke to beate downe the pride of Man who would faine be his owne sauiour to depresse Nature and extoll Grace therefore in the end he addes this vpshot So then we are saued not of Workes but by Grace And Augustine sayth Gratia est nullo modo quae non est gratuita omni modo Grace is all Grace or no Grace at all Againe he sayth Quisqui● tibi emunerat M●n●t● sua quid tibi emunerat nisi Munera tua Againe Uis excidere gratia ●acta merotatia Our very Fayth as it 's a grace in vs is beholding to Grace it s●ues a● it 's a hand ●o lay hold on Christ not as it 's a vertue and a worke For all workes must humbly be cast at Christes feet● with Marie and there meditate on his mercie they must not be busie with Martha in the matter of our Iustification As God sayd to Paul My Grace is sufficient for thee so I say to all Gods Loue is sufficient for you this Loue made you when you were nothing and this Loue must