Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	live_v	year_n	8,514	5	5.2901	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87179	Good news to all people. Glad tydings for all men. God good unto all, and Christ the saviour of the world: or, The general point faithfully handled by way of exercise: or A sermon preached at Buckingham upon the 25 of March, being (as so called) Easter-day. By William Hartley.	Hartley, William, of Stony-Stratford.	1650 (1650)	Wing H974; Thomason E594_11; ESTC R206917	25,853	32

at my reproof c. Under favour my Masters this Wisdom here spoken of cannot be interpreted as a Herauld or Cryer publishing such an Oration in a City Palace or such like convention of people but it is the voyce of God fixed or proclaimed in the market place or heart of every Creature that is to say of mankind where the assembly and concourse of the affections have their place of meeting and the faculties of rationality sit in councel there the voyce of Almighty God is present by a manifestation of his Wisdom or motions of his holy Spirit reproving and condemning all adverse and repugnant intentions of our hearts in dissonancy or contrariety of his Will I pray answer me this question What is that which giveth a check to yours and my Conscience when we intend evil against God or our Neighbor and whether or no upon the commitment of sin there hath not been a voyce of God speaking in every one of our hearts this ought not to be done I think the worst of men wil acknowledg it onely such excepted who liked not to retain God in their knowledg such indeed are given up to strange delusions Rom. 1. Satan as he dealt with Eve presents the beauty of the apple but God said In the day thou eatest thereof thou shalt dye Mark this well Satan pleaseth the fancy of the Creature the better to accomplish his ruine God informeth the judgment of man for his preservation I remember a precious expression in the Prophet Isaiah Look up unto me all ye the Isles of the earth and be saved Isaiah 45.22 Here you may perceive the plenitude of Gods Tender even unto all Nations upon the face of the earth All men every where as the Text hath it Observe my beloved Friends if God commands all men to repent and turn unto him wisheth all Nations to look up to him for Salvation certainly God hath not mental reservation but as we say speaks the Truth from his heart willing None should perish but All to partake of everlasting life Ho every one that thirsteth come ye to the waters and he that hath no money Isai 55.1 come ye buy and eat c. Whosoever will Rev. 22 17. let him take of the water of life freely By which Scriptures you may apprehend that Almighty God lest the Creature should plead ignorance or unworthiness maketh proclamation of his free goodness unto mankinde without restriction or exception of any as persons and that from these words Ho and Whosoever And now from this argument I thus infer If God by his wisdom which is the voyce of his Spirit to the heart within and if God by his Word or Ministry which is his outward means wooeth and inviteth all Mankinde to partake of his Love and Goodness is it not to declare the truth of the Doctrine now insisted upon viz. That it is the good will and pleasure of Almighty God that every Creature should come to the attainment of Life and Salvation The third Argument is drawn from the sorrow or complaint that Almighty God is said according to the Scripture sence to take up 3 Argument drawn from Gods sorrow or complaint Deut. 5.29 upon consideration of the deviation or destruction of the Creature Oh that there were such an heart in them Oh that my people would but harken Why will ye dye O house of Israel See here Gods expressions of love not onely desiring Israels conformity but argueth out the case Why will ye dye What reason have you to destroy your selves Is there any cause that necessitates you to perish It s strange to me it should be so As I live saith the Lord Ezek. 33.11 I have no pleasure in the death of the wicked but that the wicked should turn from his way and live turn ye turn ye from your evil ways for why will ye dye O house of Israel c. Here the Lord doth declare his disaffection to the Creatures ruine by Oath which as the Apostle hath it is used for confirmation and ending of all strife As I live saith the Lord I desire not the death c. It is recorded of a Roman Emperor when he pronounced sentence against a Malefactor he used this language * Utinam nescirem Leg●s Nero. Would to God I had not known the Laws Whether there be truth in this story or reality in the expression it matters not but most sure it is that Almighty God the great King of Heaven and Earth proceedeth not to sentence for sin without reluctancy The Prophet Jeremiah in his Lamentations readeth thus He doth not afflict WILLINGLY Lam. 3.33 nor GRIEVE the Children of men It is worthy of our serious consideration to observe what sorrow of heart and tenderness in affection our blessed Saviour expressed over Jerusalem when he sentenced their ejectment or rendred them uncapable of any further favor O Jerusalem Jerusalem thou that killest the Prophets Mat. 23 37. and stonest them that are sent unto thee How often would I have gathered thy Children together as a Hen gathereth her Chickens and ye * 'T is not said Ye could not Would not Behold your house is left desolate If thou hadst known in this thy day the things that belong to thy peace but now they are hid from thine eyes When he approached neer the holy City saith the Evangelist he wept over it Strong are those affections that break forth in Weeping and great was that LOVE that drew Tears from the Son of God I pray consider by what pertinent similitude our Saviour maketh out his Love to Jerusalem As a Hen gathereth her Chickens c. Amongst other Creatures that are indulgent for procreation the Hen is observed by great diligence to bring her brood to maturity how careful is she to cover her charge and during time departeth not therefrom unless necessitated by extream hunger when her charge is brought to perfection how doth she endevor to rally her young ones together never at rest longer then they are under covert of her own feathers and in case violence be offered to her young what creature is it that with undaunted courage she will not fly in face on Much more might be said by way of illustration but ye are to understand that the end of Similitudes or Parables is to declare not to compare as may be instanced by the Parables of the unjust Steward unjust Judg c. So here the similitude of the tenderness of the Hen over her young doth manifest something of Christs Love all comparisons in the world being too low to parallel the extent thereof Luke 15. I remember when Christ was accused by the Pharisees for having society with Publicanes and sinners taking boldness to paraphrase upon the Discourse he reasoneth after this manner Well Sirs saith he I perceive I am the object of your discontent and that in reference to my familiarity among wicked and ungodly men Come now let

us debate the matter I conclude you be sheep-masters I would see that man amongst you having an hundred sheep and losing but one of that hundred which will not leave his ninety and nine in the wilderness to seek that one sheep and having found it he rejoyceth more for the recovery of that one sheep then at the possession of ninety nine that strayed not Is this history true touching your sheep and cannot you understand this mystery All creatures in the world all men and women in the world are my heavenly Fathers if any person break the fold or wandereth in evil ways and by-paths of sin or ignorance he carefully endevoreth to regain him which if accomplished There is more joy over one sinner that repenteth then over ninety nine just persons who need no repentance I might add something touching the lost groat but I shall not multiply presidents lest I burthen your memories onely give me way to speak a word or two to the Parable of the Prodigal and then I shall proceed Although the Parables of the lost sheep and groat were sufficient to reprove the Pharisees of their harsh sentence yet our Saviour for their better conviction addeth this comparison of a man having two sons the younger demanded his portion Luk. 15.12 went into a far Country wasted his patrimony c. and when he returned home his father was so far from calling him to account for his Prodigality as that he used all expressions of love unto him met him in the way kissed him richly clothed him put shoes to his feet gold to his hand all which as also the Parable it self is of spiritual construction and when the eldest Son repined at his younger Brothers entertainment his Father silenced him with these words It is meet that we should make merry and be glad for this thy brother was dead and is alive again was lost and is found It would ask more time then I have by Gods permission to spend at this present to unfold the mystery of the whole Parable onely take notice from the grudgings of the elder brother as also the evil eye of the laborers in the vineyard upon their masters kindness to their fellow servants Matth. 20. How subject Creatures are to repine at the goodness of God conferred upon their brethren He was dead and is alive saith the Text Observe my beloved Friends the life of man doth not consist onely in exercising the faculties of Nature as breathing speaking acting c. but chiefly in the enjoyment of God without which the Creature though alive to the world yet is he really dead in himself * Simile A tree that is newly felled may have boughes and blossoms answerable unto other trees yet is truly dead as being separated from the root even so saith the Apostle they that live in pleasures are dead while they live He was lost and is found Every Soul departing from God loseth it self though never so sensible of the way it walketh in Jonah knew whither he went when he marched to Anathoth yet lost himself having received Orders for his advance to Nineveh The heart of man is a notable Sophister giving heed to Satans Logique filleth the Microsmos or little Universe of Man full of misprisions that when he thinketh he stands he falls when he thinketh he saveth his life he loseth his life when he thinketh he hath a good bargain he loseth himself in the purchase In this sence He truly buys gold too dear that winneth the world with the loss of his Soul Pardon I pray this circumlocution and take notice with me from the Parable of the Prodigal this one thing That if it be an undubitable matter of rejoycing to receive a dead childe to life or for a childe that was lost to finde the way home again the grief of both Parents in such a condition being great but especially of the latter if you have heard the sad complaint of divers in London and elsewhere who have been made sensible of such an affliction then certainly we may see what our Saviour thus methodically gives us to understand by the similitude to wit That it is well pleasing to Almighty God that every Creature should come to the attainment of Life and Salvation But methinks I hear some object and say That they cannot beleeve that Christ dyed for the World or that God is so open-handed unto all Creatures but rather according to the Doctrine of the Reformed Churches that God predestinateth some to life and Salvation and of those there is an impossibility of perishing Others he hath appointed to death and destruction and of such no possibility of Salvation And for their Faith in this particular there are many warrants from Scripture viz. Prov. 16.4 The Lord hath made all things for himself yea 1 Object the wicked for the day of evil From whence it is reasoned That God acting from a principle of his own Will made all things for his glory and consequently the wicked for the day of evil that his power may be manifested Jude 4. There were certain men crept in 2 Object who of old were ordained to this condemnation From this Scripture is proved the Doctrine of Reprobation viz. That God of old or from all Eternity did ordain or appoint certain persons unto condemnation Rom. 9.13 Jacob have I loved and Esau have I hated 3 Object From this Text it is manifest That God in his Decree of Election before they were born or had done good or evil did appoint Jacob and his seed to Life and Salvation Esau and his posterity to Hell and Destruction So then taking the Scriptures together First that in Prov. 16. proveth the soveraignty of God in making the wicked for the day of evil Secondly that in Jude proves That in the determinate Counsel of God certain men were appointed to Destruction Lastly that of Rom. 9. manifesteth Gods free Election in chusing Jacob and refusing Esau Which being considered how can the Doctrine be closed with that hath been delivered viz. That it is the good will and pleasure of Almighty God that every Creature should come to the attainment of Life and Salvation Now Sirs ye have heard the strength of the Objection let me crave your attention to the Reply Indeed the Scriptures produced through mis-understanding may have some seeming opposition but if rightly weighed they infer no such thing Therefore we shall answer to the several Objections in order Answer to the first Object To the first Prov. 16.4 The Lord hath made all things for himself yea the wicked for the day of wrath where from Gods plenipotency over the Creatures is argued That God made wicked men Gen. 1. and appointed them to Destruction we answer That all God made was good yea saith the Scripture exceeding good and that persons be degenerated is through prevarication of their own hearts for God made man righteous but he sought out his own inventions Therefore

as the Apostle James hath it Let no man say Iam. 1. when he is tempted that he is tempted of God for God tempteth no man c. And that wicked men taste of destruction is not from a necessity of God willing it so but by reason of their own impenitency he having no pleasure in the death of him that dyeth but rather that he should turn from his wickedness and live And whereas it is said That Wicked are for the day of wrath it may have allusion to Pauls words Meats for the belly and the belly for meats but God c. So wicked persons for destruction and destruction is a fit and proper place for wicked men not that God willeth that any should perish but all should come to the knowledg of the Truth Answer to the second Objec To the second Objection Jude 4. Certain men were ordained of Old unto condemnation From whence is gathered That God from Eternity did appoint some persons to destruction be it answered from the same Verse That those certain persons were ungodly men turning the grace of God into wantonness so their condemnation did arise from their ungodliness and unprofitableness under the means of grace turning it into lasciviousness and not barely as they were persons Object But you will say Those Persons were condemned of OLD that is to say before they were born or in a capacity to act ungodliness or prevaricate grace tendered Answ I answer That the condemnation here preceding hath wholy relation to the evil in those men and not at all to the persons as simply considered in themselves I shall give you an instance Suppose there were an Act of Parliament made in this year That Drunkenness should be punished with death Are not all Drunkards though it be five hundred years after condemned to dye by that Law not as they are Richard Thomas or John such a one c. but as Drunkards or persons offending such a righteous Law The Decree or Predestination of God from Eternity was That he would wound the hairy scalp of every one that goeth on in iniquity And the Vngodly shall be turned into Hell and All that forget God This Decree or Ordination doth not condemn any as Persons but hath solely reference to Transgressors Therefore I say to every Soul here present that is enquiring after the Doctrine of Predestination as Saint Paul doth of the Law 1 Tim. 1.9 It is not made for a righteous man but for the disobedient for the ungodly for unholy and profan● And wilt thou not be afraid of the power do that which is good Rom. 13.3 and thou shalt have praise of the same And rest satisfied of this undeniable Truth That there is predestinated Tribulation to every Soul that doth evil Rom. 2. upon the Jew first and also of the Gentile Glory honor and immortality upon every Soul that worketh Righteousness upon the Iew first and also of the Gentile for God is no Respecter of Persons That is to say He will reward every man according to his works And lastly to the third Objection Answer to the third Object grounded upon Jacob and Esau from whence is inferred Election and Reprobation of persons before they had a Being I thus proceed to answer not to trouble you with the Translators formality in rendering the 11 Verse inclusively a * The sence is current from Vers 10. to 12 Parenthesis which is an interposition of a word or sentence not precisely or of absolute necessity contingent to the Discourse you are to understand the words had no relation unto the person of Esau or Jacob but to their posterities and not to their posterities in point of Salvation and Damnation but in relation to outward Lordship and outward Vassallage and this I hope to clear and for your better satisfaction turn to the 25 of Genesis and about vers 20. you shall have this story recorded viz. That Rebeccah in the time of her child-bearing of Jacob and Esau was exceedingly troubled with strugglings within her and in her distress maketh application unto God in these words Lord why am I thus troubled The Lord who is always ready to hear the desires of his people maketh her this Answer The Elder People shall serve the Younger which words we may safely interpret after this wise Thy Burden in thy womb is two male children from whose lineage shall arise two Nations and those people that shall proceed from the Elder Brother shall be in subjection to those people that shall spring from the Younger Brother the certainty of the event whereof is now typified by the now striving and struggling of the children in thy womb So here you see the Prophecy manifested to Rebekah had no cognizance to the persons of Esau and Jacob but posterities and in their posterities no further extent then outward domination and subjection For consider Jacob was Esaus servant and Es●● was Jacobs lord but in the revolution of time David 2 Sam. 8.10 who was of the descent of Jacob subdued Edom For in all Edom put he Garisons that is kept the Edomites in subjection who were of the race of Esau and there you have a period to that Prophecy And to rectifie that mistake that is apt to be harboured from this Text take notice That that which the Lord told Rebekah before the children were born was this The Elder People shall serve the Younger and not Gods fore-intentional hatred of Esau or love to Iacob for that the Apostle declares he found written afterwards as in divers places of Scripture for divers causes take Amos 1.11 For three transgressions and for four of Edom I will not turn away the punishment thereof Because he pursued his brother c. Obad. 10. For thy violence against thy brother Iacob shame shall cover thee c. By these Scriptures it appeareth That Esau who was a Fornicator and prophane person and his posterity also an ungodly and oppressive generation of men for violence and oppression of their brethren are said in the Scripture sence to be hated or rejected of God in the same manner as I apprehend that God is said to reject * Mark Reader God equally hated wicked men of Jacobs race as well as of Esaus Saul in Samuels time and to hate the hypocritical new moons in Isaiahs generation and wicked men in Davids time God hating or rather not having pleasure in the workers of iniquity For you are to understand that many expressions in Scripture do declare some manifestation of the dealings of God in the Creatures language the better to condescend to his capacity and not that there is a different qualification in one intire Essence as the Schoolmen have it * Simplex non fit compositum Whatsoever is of a simple Being cannot admit of Composition Light cannot comprehend darkness neither can darkness comprehend light So then it is the creatures misapprehension to conclude That God who is perfect Love in