Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	work_v	world_n	zeal_n	46	3	7.7940	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26915	Directions and perswasions to a sound conversion for prevention of that deceit and damnation of souls, and of those scandals, heresies, and desperate apostasies that are the consequents of a counterfeit, or superficial change / by Richard Baxter.	Baxter, Richard, 1615-1691.	1658 (1658)	Wing B1243; ESTC R15278	227,645	552

melt and break your hearts you have no part in him It becomes you to mourn over him whom you have pierced Zech. 12. 10. And this fruit of his Blood is a preparative to more You may as well think of being saved without Faith as without Repentance and Humiliation 4. Consider so much as is bitter in it is of your own preparation You may thank your selves for it Who was it that brought you to this Necessity of sorrow Have you been all your life time surfeiting of the creature and causing your own disease and now will you grudg at the trouble of a cure Whom have you to blame and find fault with but your selves was it not you that sinned was it not you that laid in the fuel of sorrows and sowed the feeds of this bitter fruit and cherished the Cause of trouble in your selves God did not do this It was you your selves He doth but undo that which you have been doing Grudg not therefore at your Physician if you must be purged and let blood and dieted strictly but thank your selves for it that have made it so necessary 5. Consider also that you have a wise and tender Physician that hath known what sorrow and grief is himself for he was made for you a man of sorrows Isa. 53. 3. And therefore can pitty those that be in sorrow He delighteth not in your trouble and grief but in your Cure and after-consolations And therefore you may be sure that he will deal gently and moderately with you and lay no more on you then is necessary for your good Nor give you any bitterer a cup then your disease doth require When he sheweth his greatest liking of the contrite it is that he may Revive their hearts and he professeth withall that he will not contend for ever nor be alwaies wrath lest the Spirit should fail before him and the Souls which he hath made Isa. 57. 15. 16. He calls to him the weary and heavy laden that he may give them ease Matth. 11. 28. He was sent to heale the broken hearted to preach deliverance to the Captives and recoveing of sight to the blind and to set at liberty them that are bruised Luke 4. 18. When he hath broken your hearts he will as tenderly bind them up and as safely heal them as you can reasonably desire Even his Ministers that labour to break your hearts and bring you low even to the dust have no worse meaning in it then to bring you to Christ and life and comfort And though they are glad to see the weeping eyes of their hearers and to heare their free Confessions and Lamentations yet this is not because they take pleasure in your trouble but because they foresee the saving fruits of it and know it to be necessary to your Everlasting Peace You may read what their thoughts are in the words of Paul 2 Cor. 7. 9 10 11. Now I rejoyce not that ye were made sorry but that ye sorrowed to Repentance for ye were made sorry after a godly manner that ye might receive dammage by us in nothing For godly sorrow worketh Repentance to Salvation not to be Repented of but the sorrow of the world worketh death For behold this self-same thing that ye sorrowed after a godly sort what carefullness it wrought in you yea what clearing of your selves yea what indignation yea what fears yea what vehement desire yea what zeal yea what revenge c. Indeed neither Christ nor his Ministers have that fond and foolish love to you and pitty of you as you have to your selves They be not so tender of you as to save you from the sorrow which is needfull to the saving of you from Hell But they would not put you to any more then needs nor have you tast a drop of the vinegar and gall or shed one teare but what shall tend to your comfort and Salvation 6. Consider what sorrows they be that these sorrows do prevent and what those suffer in Hell that avoid this godly sorrow on earth O Sirs your Repentance-sorrows are joyes to those Yours have Hope but theirs are quickned with desperation Yours are small and but a drop to their Ocean Yours are Curing but theirs are Tormenting Yours are a Fathers Rod but theirs are the Rack and Gallows Yours are mixt with love but theirs are unmixed over-whelming them with confusion Yours are short but theirs are endless And had you rather sorrow as they do then as the godly do Had you rather howl with Devils and rebels then weep with Saints and Children Had you rather be broken in Hell by Torments then on earth by Grace Is it not an unreasonable thing of you to make such a stir at the sorrow that must save you when you remember what it would save you from and what all must suffer that are not Humbled here by Grace O it is another kind of sorrow that others are now enduring Grudg not at the pricking of a vein when so many thousands are everlastingly bleeding at the heart 7. Consider The more you are rightly Humbled the sweeter will Christ and all his Mercies be to you ever after while you live One tast of the healing Love of Christ will make you bless those sorrows that prepared for it The same Christ is not equally esteemed even by all that he will save And had you not rather be emptied yet more of your selves that you may be fuller of Christ hereafter When you do but feel his arms embracing you and perceive him in that posture as the prodigal's Father was Luke 15. 20. You will thank that sorrow that fitted you for his armes 8. If you be throughly humbled you will walk the more safely all your daies if other things correspond It will make you hate the sinne you smarted by and fly the occasions of that which cost you once so dear 9. The sinne of Pride is one of the most mortal damning sins in the world and that which thousands of professors do miscarry by And Humiliation is most directly contrary to this and therefore must needs be an amiable and necessary thing It 's worth all the sorrow that a hundred men endure here to be saved from this dangerous sinne of Pride 10. A through Humiliation is usually a signe of the greater Exaltation to come after For those that humble themselves shall be exalted and those that exalt themselves shall be brought low Luke 14. 11. Humble your selves therefore under the mighty hand of God and he shall lift you up 1 Pet. 5. 5. The higher you mean to build the deeper you will dig to lay the foundation Your Consolations are like to be greater as your sorrows have been greater You may be free from those doubts that follow others all their daies lest they were never truly humbled You need not be still questioning or pulling up your foundations as if you were to begin again It is a sign that you are intended to greater employments if other things concurre

Creature who was the Subject The Wisdom and Love and Mercy of God would not give way to this that the world should be destroyed so soon after it was made and man left remediless in everlasting Misery Satisfaction therefore must be the Remedy This must be such as might be as fit to procure the Ends of the Law as if the Law it self had been executed that is as if the offendors had all dyed the death that it did threaten It must therefore be a publik Demonstration of Justice and of the odiousness of Sinne to the terrour and warning of sinners for the future And this was done by Jesus Christ when none else in Heaven or Earth could do it For it did as fully demonstrate this Justice of God and preserved his honour and the usefullness of his Law and government that a Person so high and Glorious and so dear to him should suffer so much for sinne as if all the world had suffered for themselves And thus God made him to be sinne for us who knew no sinne 2 Cor. 5. 21. And thus Christ hath Redeemed us from the Curse of the Law being made a Curse for us Gal. 3. 13. 2. Hereby also God Demonstrated the Holiness of his Nature How much he hateth sinne and how unreconcilable he is to it as light to darkness As the Law and Judgments of God do proceed from his Perfect Nature and Will so do they bear the Image of that perfection and demonstrate it to the world This therefore is the nobler End and work of Christ in our redemption to declare the Holiness and Perfection of God in his Nature and Will though the former the declaring of his Governing Justice be the neerer End If the death of Aarons two sonnes were such a Declaratition that God will be sanctified in all that draw neer him Lev. 10. 2 3 If his Laws and present Judgments do declare him to be a Holy and Jealous God that will not forgive sinne without a valuable consideration or satisfaction Jos. 24. 19. how much more evidently is this declared in the death of Christ If the Bethshemites cry out who is able to stand before this Holy Lord God 1 Sam. 6. 20. Upon the death of 50070 men how much more may the guilty Soul say so when he thinks on the Crucified Sonne of God As it is the End of Gods execution on transgressors that the Lord may be exalted in Judgment and God that is Holy may be Sanctified in Righteousness Isa. 5. 16. So was it his End in the Sacrifice of his Sonne 3. Another End of our Redemption by Christ is the Demonstration of the Infinite Wisdom of God His Wisdom in the preventing the ruin of the late-created world that it might not be said that sin and Satan had frustrated him of the Glory of his Creation and destroyed it almost as soon as he had made it Yea in getting an advantage by the malice of his enemies for the more admirable attainment of the Ends of his Law and the Glorifying of all his Governing Attributes He would not have made man a free Agent and left him in the hand of his own will and suffered him to sinne if his Wisdom had not known how to secure his own Intrest and Honour to the full And so also in the oeconomy and admirable frame of his Gracious Sapiential Government by Christ the manifold Wisdom of God doth shine forth Ephes. 3. 9 10. As the wonderfull structure of Heaven and Earth and every part of this Natural frame doth gloriously reveale the Wisdom of the Creator so the wonderfull Contrivance of our Redemption by Christ and the Reparation of the world by him and the Moral frame of this Evangelical dispensation doth wonderfully demonstrate the Wisdom of the Redeemer And as the observation of our Natures may give us Cause to say with David Psal. 139. 14. I will praise thee for I am fearfully and wonderfully made So the observation of our new Natures and condition may well cause us to say I will praise thee for I am graciously and wonderfully Redeemed marvelous are thy Works and that my Soul knoweth right well As Nature may teach us to admire the frame of Nature so Grace will teach us to admire the frame of Grace and to see the beauty of its several parts and much more of the whole where all the parts are orderly composed 4. Yea the very Power of God is demonstrated in Christ. And therefore he is called 1 Cor. 1. 24. The Power of God and the Wisdom of God not only formally because Christ himself is the Wise and Powerfull God nor only Efficiently because God doth exercise his Power and Wisdom by his Sonne in Creation Redemption and Government but also Effectually and Objectively as Christ is the great and most admirable Demonstration of the Power and Wisdom of God in the world What work transcendeth the incomprehensible Miracle of the Incarnation That God should assume the Nature of man into personal Union The Creation of the Sunne is no greater a work of Power then the Incarnation and sending of the Sonne of God the Intellectual Sunne the Light of the world That living Light that lightneth every one that cometh into the world though yet the darkness comprehendeth not his light Joh. 1. 4 6 9. What was he but the living visable Power of God when he healed all diseases cast out Devils raised the dead and rose from the dead himself and ascended into Glory and sent down the Holy Spirit on his Church enduing them with Power from on high Acts 1. 8. Luke 24. 49. when he was on Earth he was Anointed with the Holy Ghost and with Power and went about doing good and healing all that were oppressed of the Devil Acts 10. 38. Being dead he was declared to be the Sonne of God with Power by the Resurrection from the dead Rom. 1. 4. When he ascended up on high he led captivity captive Eph. 4. 8. Yea he filled his servants with power Act. 6. 8. Even such as was admired and desired by the ungodly Act. 8. 19. He being the brightness of Gods Glory and the express Image of his Person and upholding all things by the Word of his Power when he had by himself purged our sinnes he sate down on the right hand of the Majesty on high being made so much better then the Angels as he hath by Inheritance obtained a more excellent Name then they Heb. 1. 3 4. As Christ therefore in his glorified Humanity united to the Godhead is far more excellent then the Angels of God and more glorious then the Sunne so is the Power of God more abundantly demonstrated in him than in the Sunne or the Angels or any other Creature The Illuminated do know this and what is the exceeding greatness of his Power to us-ward who believe according to the working of his mighty Power which he wrought in Christ when he raised him from the dead and set him at

hasting away me thinks if you have your wits and sense about you you should presently turn and make sure of Heaven without any more delay 31. Consider also whether it be equal that you should delay your Conversion when you can seasonably dispatch your worldly business and when your flesh would be provided for you can hearken to it without Delay You have wit enough to sow your seed in season and will not delay it till the time of harvest You will reap your corn when it is ripe and gather your fruit when it is ripe without delay You observe the seasons in the course of your labours day by day and year by year You will not lie in bed when you should be at your work nor delay all night to go to your rest nor suffer your servants to delay your business You will know your dinner time and supper time day by day If you be sick you will seek help without delay lest your disease should grow to be uncurable And yet will you delay your Conversion and the making sure of Heaven Why Sirs shall these trifles be done without delay and shall your Salvation be put off In the Name of God Sirs what do you think of Do you imagine that you can better suffer Hell-f●re then hunger or nakedness Or that you can better bear the loss of Everlasting Joyes then the loss of your commodities and provisions in the world Sure if you believe the life to come you cannot think so And can you have while for every thing except that one thing which all the rest are meerly to promote and in comparison of which they are all but dreams Can you have while to work to plow and sow and reap and cannot you have while to prepare for Eternal Life Why Sirs if you cannot find time yet to search your hearts and turn to God and prepare for death give over eating and drinking and sleeping and say you cannot have time for these You may as wisely say so for these smaller matters as the greater 32. Moreover if men offer you courtesies and commodities for your bodies you will not stand Delaying and need so many perswasions to accept them If your Landlord would for nothing renew your lease if any man would give you houses or lands would you delay so long before you would accept them A beggar at your doore will not only thankfully take your almes without your intreaty and importunity but will beg for it and be importunate with you to give it And yet will you Delay to accept the blessed offers of Grace which is a greater thing 33. Ye Consider that it is God that is the Giver and you that are the miserable beggars and receivers And therefore it is fitter that you should wait on God and call on him for his Grace when he seemeth to delay and not that he should waite on you He can live without your receiving but you cannot live without his giving The beggar must be glad of an alms at any time and the condemned person of a pardon at any time but the giver may well expect that his gift be received without delay or else he may let them go without it 34. And me thinks you should not deal worse with God when he comes to you as a Physician to save your own Souls then you would do with a neighbour or a friend when it is not for your own good but for theirs If your neighbour lay a dying you would go and visit him without delay If he fell down in a swoon you would catch him up without delay If he fell into the fire or water you would pluck him out without delay Yea you would do thus much by a very beast And yet will you delay when it is not another but your selves that are sinking and drowning and within a step of death and desparation If a woman be but in travaile her neighbours will come to her without delay And yet when their own Souls are in bondage to sinne and Satan and a state of death they will let them lie there year after year and when we desire them to be Converted here 's nothing but delaies 35. If yet you perceive not how unreasonably you deale with God and your Souls I beseech you consider whether you do not deal worse with him then you do with the Devil himself If Satan or his servants perswade you to sinne you delay not so long but you are presently at it You are ready to follow every tipling companion or gamester that puts up the finger You are as ready to go as they to invite you The very sight of the cup doth presently prevaile with the drunkard and the sight of his filthy mate prevaileth with the fornicatour and sinne can be presently entertained without delay But when God comes when Christ calls when the Spirit moveth when the minister perswadeth when Conscience is convinced we can have nothing after all but wishes and purposes and promises with Delaies O what a stomack hath that man or what a brain that will snatch at poyson and swallow dung and dirt with greediness without any chewing and when you offer him meat stands sighing and looking on it and hardly will be perswaded to put it in his mouth and if he do he is chewing it so long that at last he even spits it out againe and cannot get it down Thus deal ungodly wretches between their poisonous sins and the saving means and Grace of Christ. Nay more then this so eager are they on their sinne that we are not able to intreat them to delay it When the passionate man is but provoked we cannot perswade him to delay his rayling language so long as to consider first of the issue We cannot intreat the drunkard to put off his drunkenness but for one twelve-month while he tryeth another course All the ministers in the Country cannot perswade the worldling to forbear his worldliness and the proud persons their pride and the ungodly person his ungodliness for the space of one moneth or week or day And yet when God hath a command and a request to them to Turn to him and be saved here they can Delay without our intreaty 36. Consider also that it is not possible for you to turn too soon nor will you ever have cause to repent of your speediness Delay may undoe you but speedy turning can do you no harm I wonder what hurt you think it can do you to be quickly reconciled to God And why then should there be any Delay where it is not possible to be too hasty Do you think that there is ever a Saint in Heaven yea or on Earth either that is sorry that he stayed not longer unconverted No you shall never hear of such a repentance from the mouth of any that is indeed converted 37. But I must tell you on the contrary side that if ever you be so hapy as to be Converted you will Repent it and an hundred