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	grace_n	sin_n	4,351	5	4.7240	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15693	Englands vnthankfulnes for Gods mercie A sermon preached at a funerall at Strovvd in Gloustershire the 16. of August. 1621. By W.W. Doctor in Diuinity.; Sermon upon Ezechiel	Woodwall, William.	1621 (1621)	STC 25970.5; ESTC S102104	40,922	81

vp of the New Ireusalem he sendeth forth his word that is he speaketh by his spirit in the heartes mindes of his holy Ministers that they should speake vnto the congregation that which he enioyneth them The second obseruation is that in as much as it is not simply we that speake vnto you but the spirit of our heauenly father that speaketh in vs whereupon the Prophet saith The word of the Lord came vnto me that you yeelde such attention to the word spoken by vs as vnto the word of the eternal liuing God as Christ himselfe teacheth saying He that heareth you heareth me c. Mat. 10. and that especiallye because we are vnto you as this prophet was vnto the people of ISRAEL the Embassadors or Legates of the Lord as Saint PAVL plainely prooueth saying Now then are we Embassiadors of the Lord as though God did beseech you through vs wee pray you in his steede that you would bee reconciled vnto God for hee that made him to be sinne for vs which knew no sinne that we might be the righteous of God through him 2. Cor. 5. verse 20 21. And therfore to conclude of this point I say let him that hath an eare heare what the spirit speaketh vnto the congregation Thirdly by this we may obserue and learne how farre foorth the Almightie God whome the heauen of heauens cannot hold or conteine doth conforme himselfe to our weakenes vouchsafing to speake to vs to talk with vs familiarly according to our capacities whose voice otherwise is so mighty so strong that it is compared to the thunder-claps which breaketh the Cedars of Libanus renteth the Rockes and maketh the Mountaines to cleaue in sunder This the Israelites make plaine who when they had heard the Lord speake vnto Moses and saw the thunder and the lightning they desired that Moses might speake vnto them affirming that if God spake vnto them they should dye Exo. 20. 19. so terrible is the voice of the immortal creator to the mortall creature And yet notwithstanding for our instruction admonition amendment he vouchsafeth to speake vnto man sometimes sencibly sometimes secretly euen in his eare as our Sauiour sheweth Mat. 10. 27. saying Whatsoeuer you shall heare in the eare that is whatsoeuer I shall priuately by my selfe or secretly by my spirit instill into your eares hearts or mindes for thus doth the word of the Lord come vnto vs at this day I meane the knowledge intelligence of his word euen when we are lying in our beds walking on the way looking on our bookes or otherwise sequestred from the affaires of this world in reading preaching meditating or conferring Then I say are our hearts ascending vp to God and his spirit discending downe to vs as the Angels on Iacobs ladder for euen as the naturall mans delight is in those things wherein his corrupted nature taketh pleasure And as the worldely minded mans thoughts do runne vpon his monies and his markets his buyings buildings bargaines brablings profits pleasures or any such like vanities Euen so are the spirituall mans cogitations totally and continually exercised and meditating in the lawe of the Lord and in the misteries of godlines as the Prophet Dauid manifesteth in the first ps v. 3. where he shewing how the godly man bestoweth his talent saith That his delight is in the lawe of the lord and in that law doth exercise himselfe both day and night Or if at any time he doth stoope so low as to associate or busie himselfe with the affaires of this worlde as to eat drinke talke walke laugh buy sell or recreate himselfe with any the creatures for that cause subdued vnto vanitie it is none otherwise then as the Apostle S. Paul saith 1. Co. 7. 31. Vsing this world that is this pleasure or that profit as thogh he vsed it not for why his hart is stablished in the Lord and his principle ioy is in the holy ghost I would say in the law of the Lord or word of God vnto me that is to me Ezechiel the strength of the Lord for so my name dooth signifie As if he would say though I be of my selfe a weak poore simple sinfull soule yet by his grace I am such a one as it hath pleased him to make choise of for the ministery of his word for such is his maner to chuse as S. Paul sheweth 1 Cor. 1. 27. 28. saiing But God hath chosen the foolish thinges of this world to confound the thinges which are mightie and vnnoble thinges of the World and thinges which are despised hath God chosen you and things that are not to bring to naught things that are So I by the Lord though small in the sight of man am now called vnto this holy function to be the Lords Embassador or thus whereas by my naturall Parents and birth I was the childe of death sinne and corruption for I was defiled in the wombe and euer since but now sanctified by the Spirit of sanctification begottē of the immortal seed of Gods word enabled to the ministery therof by my heauenly father both Name Nature is changed and by his grace I am that I am saying If anye demaunde whether this speech vnto the prophet was sencible or secret it is not much materiall whether either for that God vseth to speake both waies vnto his Seruants as before is prooued but seemeth in this place rather to be audible then intellectuall as appeareth in the first Chapter verse 29. where as he saith hee heard a voice of one that spake Sonne of man as if he would say Thou which art but earth and ashes though I vouchsafe to speake to thee in familiar maner to manifest my glorie to thee as in chap. 1. verse 3. 4. 5. 6. c. Yet be not thou proud thereof as some of thy fellowes before thee haue bene for knowledge puffeth vp but rather goe and doe thy message that I shal enioine thee be not as IONAS who being sent to Niniuie went to Tharsis neither as ADAM who beeing charged not to taste of the tree of knowledge of good and euill tasted of the forbidden fruite Neither as that man of God mentioned in the first booke of Kinges Cap. 13. ver 1. 2. c. that came out of Iuda and prophesied a-against the Alter that Ieroboam had set vp Who beeing charged by the word of the Lord not to eate breade nor drinke water nor to turne again the same way that he came who though he denyed the King requesting him so to doe yet afterward yeelded vnto the olde Prophet and was destroyed of a Lyon for his labour Whose example I counsell thee Ezechiel to marke that thou doe not the like least I destroy thee before them as I destroied him before thee for thou art of no better substāce nor strength thē he was or the rest before named nor more able to withstand or resist mee then they were Remember therefore

such pittilesse persons as hauing aboundance of Corne Cloth c. in possession will not notwithstanding al that can be saide vnto them depart from one mite thereof to the perishing people of this world I will rehearse but onely that so memorable a fact of Ioseph as it is recorded in Gen. 45. 28. Vnto whome when his brethren came for Corne in time of scarsitie and dearth he not only filled their sacks with Corn sufficient but also gaue them their mony backe againe which they had brought with them And is this recorded in vaine troe yé and not for our imitation aswel as for our instruction as Saint Paul teacheth saying Ro. 15. 4 Whatsoeuer things are written afore time meaning in the word of God are written for our learning that we through patience and comfort of the Scripture might haue hope But alas no examples can moue the mindes of mortall men to depart from this transitory trash though it were to the sauing of their soules Earthy men earthly mindes if men would but lift vp their hearts a little toward the Lord and beholde the senselesse earth with the flowers and fruits therof consider the the Sunne Moone and Starres how euerie one of these in their kinde doe yeelde their sent sauour taste light heate and comfort to man it might something mooue them to shewe pittie and compassion towards their poore bretheren standing in neede thereof Of the Pellican a poore Bird it is reported that when shee hath brought foorth her young ones they die the which when she perceiueth shee lamenteth their death three daies and then for their recouerie vnto life againe what doth shee euen stab her selfe in the brest with her beake vntil the blood drop out which she letting fall vppon her young ones they doe immediately reuiue againe but shee dies for it her selfe What a motiue might this bee to such vnmercifull men as wee haue many amongst vs that in the like case beholding many of their Bretheren and Sisters euen as it were deade at their doores or little better will not droppe nor let fall one pennye out of their Purses nor abate one shilling of their prices nor one bushell of their corne toward the releefe comfort or reuiuing of so manye hunger-starued soules as daily pine away perish and all by reason that they so with-drawe their Corne from them so many waies as they doe For restraint of whose cruel couetous conceites let it be considered what the holy ghost hath heer left recorded saying Him that with draweth the Corne the people will curse But is this such a matter wil they say to haue the cursse of the people what care I for the curse of a thousand of them when all their curses wil not doe mee so much harme as one of my bushels of wheate or Barlie will do me good These and such like are the speeches of those whose hearts are glewed to their golde corne and earthly commodities in such wise as that they make them their God and so care not for the counsell of the Lord their God But like as it was once to that great with-drawer of corne mentioned Luk. 12. 18. whose groūd brought forth fruits plentiously in so much that hee saide What shall I doe because I haue not roome where I may lay vp my fruites and hee saide this will I doe I will pull downe my Barnes as manye set vp their ricks for like purpose and builde greater and therein will I gather my fruites and my goods And I will say to my Soule thou hast much goods laide vp in store for manye yeares liue at ease eate drinke and take thy pastime or as wee say be merrie and make good cheere as many doe at this day but what was said to him in the end God saide to him O foole this night will they fetch away thy soule from thee then whose shall those things be that thou hast prouided So it is with him that gathereth riches to himselfe and is not rich towards God and so it is with al these none so merrie with-drawers of corn sellers or senders away therof they are now Iocond and merrie but the time will come when they shall mourne and lament And heere it is worth the nothing that the Text faith They shall fetch away thy Soule whereby is ment the Deuill and his Angells for like as it is recorded of Lazarus that pore begger when he died that he was caried by the Angels into Abrahams bosome but of the rich man there mētioned the first newes that we heare of him after he was dead he was in hell torments Let euery one therefore that liueth in his pleasures or couetous desires as this rich man did and as many other rich men doe at this present make good vse heere of and take heed of withdrawing their Corne Cloth Coyne or any thing els from their poore bretheren for say they liue neuer so pleasantly or happy in the mean time the people do curse them which althogh they care litle for yet behold how great grieuous a thing it is to haue the peoples curs deseruedly for although it be saide pro. 26. 2. The curse causeles commeth not or shal not hurt yet the curse that is caused deseruedly by crueltie oppression couetousnes or by any other kinde of rigorous dealing or violent meanes shal not passe with out perril paine For why the reason is euident the poore crie and the Lord heareth them ps 10. 17. as if he would say he reuengeth them as he did the Israelites against the Aegiptians we commonly say a common Proverb Vox populi vox dei that is the voice of the people is the voyce of God or that which the people doe most agree vpon or speake is the voice of God q. d. whome the multitude did curse God himselfe doth curse For as he is cursed of God that remooueth the land marke that is the Merestone or ridge of his neighbour so as he that remooueth or withdraweth the Corne from the people at the least we must take it for a grieuous plague to be iustly prosecuted or persecuted with the outcries of the people for like as a good name is mote ptetious then oyntment and to be preferd before gold or siluer So to be iustly reproached maligned or cursed of the people is a thing very loathsome and worse then the losse of any worldly thing beside as it is well noted by the holy ghost in this place The last of al Gods iudgements against sinners the greatest is Ite maledicti that is go ye cursed that 's Gods curse from whence we may learne how grieuous a thing the curse of man is Euen the greatest grieuance or iniury that man can doe to man as we may gather by the words of Iobs wife who seing her husband plagued her goods and children destroyed bids him curse God and dye As if she would haue sayd spit out all thy venome or seeing thou canst doe nothing els in