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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	great_a	time_n	7,743	5	3.4082	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07558	Iacobs great day of trouble, and deliuerance A sermon preached at Pauls Crosse, the fifth of August 1607. vpon his Maiesties deliuerance from the Earle Gowries treason and conspiracie. By Iohn Milvvarde Doctor of Diuinitie.	Milward, John, 1556-1609.; Milward, Matthias, fl. 1603-1641.	1610 (1610)	STC 17942; ESTC S112791	29,882	82

the worlds redemption if he had liued to it certainely a greater and a farre better day nam plus mihi contulit Deus redimendo quam creando saith Saint Ambrose quia creando me mihi dedit redimendo seipsum pro me me mihi reddidit si totum de beo pro me facto quid iam reddam pro me refecto Both the daies were glorious daies the creation and redemption but yet here the Prophet Ieremy speakes of another day that is of the distresse and affliction of this people in the name of Iacob and so it was dies magnus Two words implying two things First Breuity for that it is but a day vsed to expresse small continuance Secondly Grauity and weight of sorrow in that word magnus which implyeth sharpenes and the extent of affliction Short it is but for a day and dies vnus so when Moses summes vp Methushelah his life he then numbers as in Iob vita vnius diei his life by a day and sets one day for his life but when he gathers particulars to make the totall then he saith All the daies of Methushelah c. Gen. 5. And Iacob to Pharoah makes mention in one verse once of yeares and thrice of da●es if this life be short by yeares Gen. 47. it is shorter by daies though Abraham as the Text saith liued full of daies yet he and others gaue place to nature Mat. 6.34 and were not more full dierum then dolorum The truth hath spoken it sufficit diei malitia i. the sorrow or vexation of it Moses couples labour and dolour together Psal 90.10 such a day was Iacobs day Why had not Esau a day too Yes the day of my fathers mourning will be shortly what then Genes 27.41 Why then haue at my brother Iacob I will kill saith one Text I will slay my brother Iacob kill and slay are termes for Esau Rebecca heares of it and cryes shall I loose both in one day that is the younger oppressed and the elder accursed and Ieremie bringes in Rachell crying for her Children Ier. 13.15 Rebecca cryed because shee feared Rachell wept because they were not And the Church our mother Rachel-like sigheth and lamenteth in her Children non carnis necessitudinm sed fidei destructionem Many amongst vs are luke warme and hasten to death as men stung with Aspes not feeling their dying and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any remorse and others are striuing in their mothers wombe vnkindly like Benoni Children of sorrow that bring her death for breeding them If yee will yet so vnnaturally striue doe that which children doe who when they haue bitte and scratcht a while turne clamores in amores and are friends againe The great measurer of times made Iacobs afliction but a day and will you nourish lites immortales immortall hatred Lactantius saith mortalium vtique mortalia sunt opera if you must die let your contention first bee killed See the longest and shortest daies of the yeare the winter and summer and you shall find the stormy winter dayes the shortest because they are the sharpest Apoc. 2.10 Es 54.7 All the Churches sorrowes are reckoned but ten daies and in Esay for a moment in mine anger I haue smitten thee Anger saith God is not in me if any appeare you see it is but momentanie Dayes of sorrow haue many names in Scripture Eze. 1.18 Ezechiel calls them dies pluuiae raynie daies Iob 14.6 Iob calles them the daies of an hierling Matth. 24. Christ calles them dies tribulationum and Salomon calles them daies of extremitie Prou. 24. or daies of anguish and in the booke of the Preacher Eccles. 12.1.7.16 dies malos euil daies and daies of vanity and the prophets they speake roughly Esay calles them dies interfectionum Es 30.25 Esay 34.8 daies of slaughter dayes of reuenge and vengeance daies wherein God exerciseth his iudgements and Amos calleth them daies of a Tempest or Whirlewind and Obadiah calles them daies of desolation Obad. 1. daies of ruine and destruction and all meete together to make them daies of lamentation and yet but a day that is a short time and passing quickly and for the affliction of the daies in the end of the world they shall be shortned ob nimiam afflictionem saith our Sauiour And the last iudgement is called a day either for the cleerenes in that all euils now hidden shall then be manifested or because the Lord as Saint Paul saith Rom. 9.28 will make a short sum and abbreuiate quickly and here this Prophet gathers vp into a summe all Iacobs trouble into a day one day but it is dies magnus A great day Great why so Jer. 30. for we haue heard a horrible noise the voice of trembling and not of peace of mourning and lamenting Alas for this day is great In comparison Great in this verse dies iste but in the eight verse n die illo conteram iugum vincula all will fit for vs anon for this distresse of Iacob was great when a Traytor offered to binde Iacob but Israel heere did beare the yoake and now was to be bound in yron bands so Zedekiah was chained 2. Reg. 25 7. and this great shame and misery the prophet aforehand describes that men mourned yea cried out like women in trauell who keepe in their cryes as long as they can at last do what they can they will breake forth and as in Cities set on fire by the enemie some men runne vp and downe others are amazed and stand still some looke pale others whisper some shrike and crie out so stood this people then afflicted and afflicted in the day of Iacobs trouble euery where Alas and the sorrowe was great for this was a Great day and now followeth the admiration it was Great for there was none like it No there was none like it certainely there was Exod. 2. if Ieremie speake of captiuity for what was harder then that of the Aegyptian bondage infants taken from their mothers breasts and drowned in Riuers all degrees of either sex oppressed with seruile workes and scourgings things hard and heauie to be borne yet in Aegypt they were bred and grew miserable by degrees But for Maiestie and State suddenly to fal into distresse shewes this the higher vp the sooner downe and honors and pleasures to be very baits of euill but vnder a proud enemie to beare reproach and to seeme reserued for an euill day thus dies magnus is become dies malus in which saith God to Babel Amos 6.3 these two things shall happen to thee Esay 47.9 losse of thy children and widowhood and both these will make a great lamenting as when Iosiah was slain then it was called Hadadimmon Zach. 11.12 in the valley of Megiddon then grewe vpon Israell the euill day when their good Iosias was slain who taking part with a wicked king lost

his life and honour too then was Israels glory shaken in that day which Ieremy bewailes in his Lamentations there was no sorrow like that sorrow nor any day like this non fuit similis ei Yea but the prophet doth not say Non erit there shall not be any day like this but there hath not beene for there shall bee a day in which they shall-crie and houle For as of the first day it was said there hath beene none like it such is the last day none shall be like it Ames 8.9 as Amos the prophet saith when the sunne shall goe downe at noone and it did so in our Sauiours passion and that day of sorrow of which the Fathers said Non erat dolor sicut is turned into a day of Redemption of which it is truely said non erat similis illi for of this day Dionysius the Areopagite said Aut Deus naturae patitur aut mundi machina dissoluitur But yet the last day Thren 1.12 that day which is dies Domini the day of our Lords comming the day of iudgement that is without all comparison for Daniel saith non fuit similis ei Dan. 12.1 Zoph 1.14.15 nec erit and Zophanias the prophet setts it downe for a strange day no Ephemerides can haue the like Yea our blessed Saniour in the Gospell Matth. 24 21. sets this stampe vpon it Qulis non fuit neque fiet First referred to the Iewes euersion and dispersion and then to that wosull subuersion of wicked men in the day of Christs comming which day he forewarnes to come like a thiefe first speedily and suddenly and afterwards as Saint Paul saith terriblie with flaming fire 2. Thes 1.7 rendering vengeance This day is such a day that it may truely be said non fuit similis ei nec erit neuer was seene such a day nor besides that euer shall be And now before I come to the Explanation what Ieremies day is marke what vse ariseth out of these three the exclamation Alas the Confirmation for this day is great and the speech of wonder none hath beene like it First in the text is placed Alas a Vae the marke of sorrow in the beginning but yet the end is sweet for there is a liber abitur or else the soule would faint and to the soule it shewes that God hath placed in vestibulo poenitentiā as Tertullian saies yea bitter repentance as Anselme calls it sit a mara poenitentia indiniduus con es etatis meae and hee that performes it shall find it though yet bitter repentance follow sinne after repentance comes saluation sorrow first and ioy will follow Secondly many euils and many aduersities must be borne therefore wee must haue patience this repelles the darts of paine and is a perpetuall document in matters of perplexitie and only patience triumpheth ouer misery Thirdly God sendeth sorrowes for a checke for in an easie life it is easie to doe amisse therefore sorrowes are like strong Porters to shut the gates where sinnes would enter Sorrow is a medicine and the smart of sinne and byting cures whom it corrects it preuents new dangers with derestation of the old disease Auoid therefore thy liues bitter sweets for all thy worldly pleasures are but fortunes flatteries and easie premises to bring thy soule to hard conclusions Fourthly where Christ and all his Saints haue had their Alas and day of sorrow and made their waie to highest honours through thorny passages why then nudus nudum sequere nay rather armed with his life and death follow hard after the price willing to change this earth for heauen this life is the very frosty hardnes of al thy happinesse and felicitie and death will one day thaw and dissolue and melt thy vanitie Fiftly these sorrowes are but short as Saint Paul saith momentany and leues breues saith Athanasius ideo leues quia breues short it is indeede that is ended in a day and it is much comfort when heauinesse is but for a night and ioy commeth in the morning Sixtly although misery hath her increase and the end of one aduersitie be the beginning of another yet none can bee greater then a state and kingdome then maiestie it selfe to be cast into misery as Jacob was in his day which may shew Potentates thus much that Kings and kingdomes and famous Cities haue their dying dayes and the more happie in libertie is the more wretched in danger mariner's call fortune a tempest and a great fortune is a great tempest and there we haue neede of strength and councell too if therefore thou hast wasted the day in foule weather prouide that at night thou maist be in the hauen Seuenthly the day is great and none like it for though there shall be none like that day of iudgement yet some will date to desire not diem magnum but diem malum as in Amos and the very daie of Christ with such a face as if they would out-face the Iudge Thus doth sinne put on a harlots fore-head and in her euils is become impudent that if there were not a daie wherein Iacob should be honoured and euery proude Tyrant ouerturned if death were not moderator to pull them hence obtorto collo as the proucrbe is there are some that would liue alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine rege sine lege yea and sine grege too that is without all humane societie Well these may haue their day diem suum viz. a day of their owne making but when the daie shall come that sheepe and Goates shall be diuided that day shall reforme all and turn good mens fasting into feasting and right all wrongs but for the while t' is heauie to beare it is a daie a daie and none like it tell plainelie then what daie is it It is the time of Iacobs trouble Time of Iacobs trouble what 's this Indeede this is the day this fift of August wherein our Iacob was troubled and I did but hold you in suspense a while it was our owne cause and came very neere vs while I spake of Israell and that state according to the verse iam tua res agitur c. But now I will draw away the veyle and speake plainely Great was the Alas the signes and cause of sorrow a heauie day and none like it A king that is alti sanguinis decus as Saint Ierome said of Marcella a King that holds it nobility clarum esse virtutibus as the same father saith qui benig nitate potius quam seueritate exigit reuerentiam a king the glory of these times the most noble of all his progenitors Henricus rosas regna Iacobus such a king to wrestle for life in the gripes of a Traytor this time was the time of Iacobs trouble and in so great a matter that we may running reade as Abacuc said or hearing discerne as Esay speakes and to proceede orderly in these words I find three things principally to treate of and

I say that any that hath knowne the worlds malice the depth of Satan the rage of his Helhounds may say with the holy prophet Dauid I was in wosull miserie and he deliuered me what is hee in his life to whom deliuerance at one time or other hath not beene sweete But this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a future time a promise He shall be deliuered verbum dulce super mel fauum saith Saint Bernard yea but when quando duplicantur lateres tunc venit Moses not now nor yet but in the time of his trouble So in the Psalme Jnuoca me in die tribulationis ego liberabo te in the time of thy trouble in thy greatest anguish and extremity for then God shewes himselfe like Christ who slept til his Disciples were almost drowned and then rebukes c. and suspends his mercy to take thee out like Peter when he was sinking he cryed then and Christ then presently rescued him When there is but a steppe betweene thee and death then God deliuereth then is his time And this doth comfort much to think that we haue God a looker on and beholder yea a Master and a Moderator in the matter that things are gouerned not by Fate and Constellations but by heauenly Prouidence which slumbers not Yet Iacob must haue patience to tarrie Gods leisure there is no appointing his wisedome the time Iudith 8.16 as Iudith notably said to the Elders of Bethulia who were content to tarry fiue daies saith shee What will ye binde his Councel Abac. 2. or set the Lord a time nay rather as Abacuc aduiseth if the vision come not tarrie thou if it speake not yet waite for it shall speake in his appointed time and the Lorde will humble flesh and blood and deferre his comforts to make them sweeter Si differt Deus sua dona commendat non negat saith Angush and S. Bernard saith delicata est diuina consobatio non datur admittentibus alienam it is a sweete mercy to be deliuered and he that will haue it must only looke to God and in this patience and hopefull expecting must euery good man possesse his soule Secondly Iacob must then hope most where his reason is least and this is a faithfull mans part for what reason had Abraham to hope for Isaac at those yeares If as Saint Paul saith Rom. 4. he had not beleeued and hoped without fixing his heart vpon reason or Dauid euer to haue worne the Crowne if he had bent to reason And what reason had Iacob in this day to hope but that faith like Deborabs soule marcheth valiantly and endureth like Moses Hebr. 11. as seeing him which is inuisible The third thing which I noted in this liberabitur is That Iacob must not bee weake-handed nor faint-hearted to droup and cast away his confidence but valiant and couragious and so expect the promise for this cause did the Angell say to Gedeon goe in this thy might thou valiant man Kings and Princes be called Sauiours but yet such as neede saluation and they that saue others the Lord will saue them But if there be any king or noble or Iudge or Prelate or potentate that abuseth his power and will not saue such as are oppressed the Lord will leaue such in their enemies hands and as they haue no care to comfort others so GOD in their times of trouble shall leaue them comfortlesse and this shall be their iust portion These kind of men are endued with a more noble spirit not for their owne sakes so much as for others Dauid had a heart like a lion Sampson rends a lion in peeces and after saues his people and that people of Israell not onely in their Rulers had a blessing of mightie and valiant men but in inferiours also to shew that from GOD commeth also the outward Ornaments of Nobilitie and they are certainely most Noble that are most Faithfull and they most valiant that are most vertuous The first Iacob that euer was faieth Gen. 31.40 I endured c. and then reckons his sorrowes and the last and all must endure till they receiue the promise Job 36.5 for Iob that suffered heauie things was tolde by Elihu that the mightie God casteth away none that is mightie and valiant of courage The second thing is to shew what is implyed in this worde IACOB and this will make vp the application and sheweth First That Iacob the Patriarches life was a verie troublesome life full of difficultie daunger distresse hearts griefe amongst his children and yet GOD made a sweete and blessed ende with him and deliuered him from all sent him downe into Aegypt yea went with him Gen. 46.4 Descendam tecum in Aegyptum there hee sawe Ioseph his fruit full bough there he blessed his sonnes there he died and gaue commaundement of his bones that is prophecying their liberahitur israell shall be deliuered But here Iacob standes for a whole people to whom Jeremy for their sinne threatneth Captiuity and makes a description of a said and ruth full day wherein they shall looke with gaslly and amazed looks one vpon another pale faced and heauie hearted when this day shall come a great day a day of sorrow the day of wretchednesse and miserie neuer day like it a people setled in a glorious state thought neuer to be remoued but they shall haue their day and so had Ierusalem in Christs time her day O sicognouisses c. and that day was her day and time of trouble Let vs looke vpon our selues wee stand now wee may fall wee are at peace but there can be no security yron and clay legs will not nor can not beare vp the biazen thighes the golden lead and siluer body the bribery and prowling the oppression and cries of the oppressed the parking in of beasts and depopulating Townes to shut out Christians the neglect of iustice the death of godly zeale the contempt of lawes and all good order wil bring a day of trouble vpon Iacob that is vpon this kingdome which God yet withholdes in great mercie to make Iacob and euerie Iacob to bethinke themselues and not to melt away in worldly pleasures for this is true they that bath themselues in pleasure and in worldly ioy it makes the manliest heart to melt away and I haue heard it and read it often and in my life haue seene it that there are many haue beene worthy men that haue put on vertue with their Armour and vices with their gowne that is in exercise and sorrow and acuersity in distresse in action and armes haue beene very vigilant and valiant but comming to peace and ease and lulled in pleasures lap haue falne a sleepe if not swounded yea they haue grieuously falne if not falne quite away Iacob yet is more particular and heere may stand for any faithfull soule which shall haue her time of trouble that is of aduersitie and tentation therefore hee must looke first he