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	soul_n	zion_n	33	3	8.5898	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46702	The vvorks of heaven upon earth, or, The eccellencie of praise and thanksgiving in part displayed in a sermon, inlarged into a treatise, preached at Taunton in the county of Somerset May 11. 1648, being the day set apart for the annuall commemoration of the deliverance of that town, by the reliefe which they received on May 11. anno 1645 / by Henry Jeanes ...	Jeanes, Henry, 1611-1662.	1649 (1649)	Wing J513; ESTC R20545	60,248	86

Gods ablenesse and willingnesse to blesse and deliver And it makes more to the praise of ones goodnesse to acknowledge that he hath given then that hee can or will give Secondly the precedency of praise may be concluded because it is of greater use in heaven then petition Some have affirmed that praise shall bee our whole and onely imployment in heaven Field of the Church Dr. Edw. Reynolds on Psal 1●0 pag. 433. but others of equall note for piety and learning think there is no danger in affirming that the Saints in heaven and the blessed Angels doe pray though not for particular persons yet for the generall state and condition of the Church militant as also that the Saints departed pray for their own resurrection publick acquital in the day of judgment and perfect consummation of their happines in their bodies as well as soules But we need not meddle with this dispute for though it bee not the whole and onely yet it is the ohiefe work and busines of all the host of heaven the manhood of Christ the glorious Angels and the Spirits of just men made perfect Rev. 4.8 Rev. 7.12 They have little use of the prayer of petition in comparison of the prayer of praise and thankesgiving the matter of which is as wide as heaven as infinite as God himselfe as lasting as eternity Hence is it that by Bernard in dedicatione Ecclesiae Serm. 2. this world is called the house of prayer he meanes the prayer of petition and heaven the house of praise What is heaven but a * Mr. Herle circle of the beatifical vision and love of God of praises and songs unto God As Austin speakes our Circle of imployment there will be vacabimus videbimus videbimus amabimus amabimus laudabimus laudabimus cantabimus c. There we shall alwayes delight to see and seeing to love and loving to praise and praising to sing and singing to praise and so backe again Thirdly the end excells that of which it is an end Now as * Gratiarum actio est secundarius finis omnis petitionis religiosae qui enim recto aliquid petit à Dco non idcirco tantum petit ut accipiat nedum ut in voluptates insumat Jac. 4.3 sed ut acceptum referaturdenuò ad gloriam dei qui dedit Medul Theol. l. 2. c 9. Thess 91. Docter Ames well observeth Giving of thanks is a secondary end of every religious petition for he that craveth any thing at Gods hands as he ought to doe doth not only therefore crave it that hee may receive it much lesse that he may consume it upon his lusts but that being received it may be referred or returned back unto the glory of God For this hee quotes 2 Cor. 1.11 You also helping together by prayer for us that for the gift bestowed upon us by the meanes of many persons thanks may be given by many in our behalfe unto which wee may add 1 Chron. 16.35 Psal 106.47 and say yee Save us ô God of our salvation and gather us together and deliver us from the Heathen that we may give thanks to thy holy name and glory in thy praise Psal 9.13.14 Have mercy upon me ô Lord consider my trouble which I suffer of them that hate me thou that liftst me up from the gates of death that I may shew forth all thy praise in the gates of the Daughter of Sion As also Psal 142.6 7. Attend unto my cry c. Deliver mee from my persecuters c. bring my soule out of prison that I may praise thy name 4. Thankesgiving transcends Petition because we are naturally more unable for and averse from it then petition for in our natures there is a disability unto and an aversation from as all good things so especially the best things the most spirituall and refined duties 1. We are naturally more unable for thankesgiving because more unmindfull and insensile of benefits and comforts then of wants necessities and crosses those are written in sand nay in dust these in marble nay in metall in brasle Who almost but is more affected in a way of griefe with the aking of the head nay finger then in a way of joy with the health of the whole body * Insitum hoc à natura bumano ingenio ad tristia acriter flectere oculos praeterire quae laeta ut muscae ejusmodi insecta laevibus politisque locis non diù insident scabris adhaereseunt sic querula ista meus meliorem sortem peviter transvolat asperam non dimittit tractat inspicit plerumque auget atque ut amantos in domina sua m●nquam non inveniunt cur eximia ●a ante omnes sic dolentes in suo luctn Lipsius de Constantia Look as Flies skip over those parts which are smooth sound and healthy and onely stick upon those which are itchy scabbed or any other wayes unsound diseased and disaffected so our mindes and affections which naturally are querulous and discontented lightly passe over mercies and joyfull occurrences but for disasters and all sad events they take a serious and through view of them they stay even dwel upon them and receive from them a deep and lasting impression and so accordingly most tragically amplifie them as if they were peacelesse That deliverance which hath occasioned our meeting at this present was so allyed unto a miracle and withall so great and I may say generall concernment as that God might justly expect from all wel-willers unto the publick a ravishment of joy such a doxology which Hierome if I forget not relates of the Primitive Church that was like a clap of Thunder and roaring of of the Sea such an extasie of thankes as the Psalmist reports of the Jewes Psalm 126. who were like men that dreame their mouthes being filled with laughter and their tongues with singing But now our carnall tempers doe so unfit and indispose us for this most spiritual duty as that passed losses of a farre inferior alloy and present fears and jealousies doe not onely allay but even drown the voyce of our joy an thanksgiving * Mr Marshal in his Sermon preached to the House of Commons Septemb. 7. 1641. at their publick thankesgiving for the peace coucluded between England and Scotland hath in his Preface a remarkable passage touching this argument In a day of humiliation saith he even wicked men have affections stirring in them consciousnes of evil guiltinesse of mind sense of wrath astonishing and oppressing feares arising from the apprehension of neere and unavoydable dangers are naturall meanes to make even Pharaohs Ahabs and Ninevites mourn and humble themselves before God But in a keeping a spirituall rejoycing unto God little or no help is to be expected from the flesh and that is one reason why commonly dayes of thankesgiving are translated with much lesse affection life and savour then dayes of Humiliation Secondly We are more averse from the prayer of thankesgiving

be delivered from which they doe as it were groan and cry By what hath been said in opening of this place of scripture you have at large seen how justly God may take away mercies from the unthankfull Why it is but a receiving a resuming a challenging and claiming of his own a recovery of his right a making of an entry upon that which is by ingratitude forfeited a deliverance of the imprisoned and abused mercies of God into a kinde of freedome That is applyable unto ingratitude which is by some reported of Pyrrhus and Hanibal that they knew how to conquer but had no skill to keep use and improve their conquests Unthankfulnes will dash the most hopefull beginnings of deliverance and reformation it will throw away in an instant that which a people have a long time most valiantly fought for with men and most zealously wrestled for in prayer unto God The deliverance which we this day celebtate cost you many bitter tears many fervent prayers much pretious blood for it you have hazarded all that under the Sunne was deare unto you But now your unthankfulnesse wil be a grave unto all those mercies and comforts which you reape by vertue of this deliverance it will make your last state worse then your first it will make your preservation to be but a reservation of you to a more calamitous condition then that which you feared in the time of your greatest danger and extremity it will reduce you to such an estate as the Saguntine Embassadours said they were in after the recovery of their Town T. Livius Ad hoc retracti ex distantibus locis in sedem antiquam videbamur ut iterum periremus alterum excidium patriae videremus Wee seemed to bee brought home from the places of our exile for no other purpose but to be ruin'd a second time and to behold another funerall and desolation of our Town and Country Secondly unthankfulnesse brings a curse poyson and pollution upon all our mercies Carpenter Geogr. lib. 2. p. 162. it rots and putrifieth them makes them like the waters of a Pond or standing Poole which having no intercourse with the Sea nor supply from springs as it is by the heat of the Sunne exhausting it out by Vapours either extraordinarily diminished or altogether dryed up so howsoever it is corrupted and grows stinking and unsavory God will not loose the honour of his benefits that he bestoweth upon us but will some way or other beglorified by them If we doe not glorifie his mercy whilest he bestoweth them as blessings he will glorifie his justice by altering their nature and turning them into curses Mal. 2.2 If yee will not lay it to heart to give glory to my name saith the Lord of Hostes I will even send a curse upon you and will curse your blessings yea I have cursed them already because you doe not lay it to heart Mercies received with thanksgiving are sanctified 1 Tim. 4.45 therefore by the rule of contraries mercies received with unthankfull hearts are unsanctified and accursed unto us and what that is you may gather from that I have delivered concerning the sanctification of mercies First Then mercies are a curse unto us when they are disabled from yee ding forth their naturall effects when the Land doth not yeeld her increase neither the Trees of the Land their fruit Levit. 26.20 26. when the Floore and the Wine-presse cannot feed us Hos 9.2 Hos 4.10 When as Iob speaks we be in straits in the fulnesse of our sufficiency Iob 20.22 When we Sow much and bring in little when we eate and have not enough when we drink but are not filled with drink cloath us but are not warme earn wages to put it into a bagg with holes Hagg. 1. vers 6. Secondly Mercies that are unsanctified and accursed unto us proceed but from a common and ordinary ground the generall providence of God which maketh the Sunne to rise on the evill and the good and sendeth raine on the just and unjust Matt. 5.45 They come but from the patience and forbearance of God like the Dyet Lodgings and other accommodations which are indulged unto a condemned prisoner untill execution nay sometimes they are given in wrath as Quayles and a King were to Israel Numb 11. v. 33. Hos 13. v. 11. to fatten against the day of slaughter and render the more inexcusable Thirdly mercies are unsanctified and accursed unto us when they reach but naturall effects when they advance us not as much as one step or degree towards heaven towards union and communion with the God of heaven when they make no spirituall discoveries of him nor provoke unto any obedience unto him when they promote not our sanctification and spirituall consolation but rather work effects quite contrary increase of sin and vexation of Spirit Tully tells us out of Pliny that in a certain Countrey drought stirreth up dirt and rain dust Not to dispute the truth of the relation give me leave to apply it to my purpose Unthankfulnesse hath made the mercies of God to bring forth in us effects as unsutable to their nature as moisture to drought and dust to raine It hath made the Gospel the savour of death unto death it makes mercies to have such an influence upon us as the shining of the Sunne on clay and on a dunghill it begets hardnes of heart and raiseth up the noysome steem and exhalations of stinking lusts it makes our table to become a snare before us and that which should have been for our wellfare to become a trap Psalm 69.22 It corrupts our riches and makes them as thorns to pierce us thorough with many sorrowes it poysoneth our honours and dignities and makes them swell and break us with pride and ambition it sowreth and imbittereth all our pleasures and makes them as uncomfortable and as undelightsome as the musicke of a Trumpet at an Assize unto a condemned prisoner Thirdly unthankfulnes with-holds mercies desired and expected Gratiarum cessat decursus ubi recursus non fuerit The course of Gods favours cease where there is not a return of them by our gratitude a Nibil ae●ne concordiam humani generis dissociat ac distrahit quam hoc vitium Nothing saith Seneca so much dissolveth and breaketh off mens friendship as this vice of ingratitude and why may we not apply to it that which is assirmed Isai 59.2 Of all iniquities and sinnes whatsoever that they separate between God and us and hide his face from us that hee will not heare Unthankfulnes interrupts though not Gods love of intention which is unchangeable yet his love of execution as also his love of complacency or delight it is a barre or obstacle unto the effects and flowings of Gods bounty it doth as it were close Gods eyes shut his hands against our wants and stop his cares against our cries and prayers And indeed with what face can an unthankfull wretch begge new favours of