Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	body_n	moses_n	79	3	6.8633	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08578	An explanation of the generall Epistle of Saint Iude. Delivered in one and forty sermons, by that learned, reverend, and faithfull servant of Christ, Master Samuel Otes, parson of Sowthreps in Norfolke. Preached in the parish church of Northwalsham, in the same county, in a publike lecture. And now published for the benefit of Gods church, by Samuel Otes, his sonne, minister of the Word of God at Marsham	Otes, Samuel, 1578 or 9-1658.; Otes, Samuel, d. 1683.	1633 (1633)	STC 18896; ESTC S115186	606,924	589

chiefe commander one chiefe Iudge of a Province one governour of all in the Ship one master in an house in an army be it never so great the Ensigne of one is specially regarded and attended on In the body of Man though the Lims and parts thereof be many yet they all obey one head Secondly most fit for cutting off seditions and rebellions and therefore the Romanes in all their greatest dangers had recourse unto this Tanquam ad anchoram sacram as to their shot-anchor as to their best and last refuge as Livie witnesseth for when Hannibal pressed the Romanes Ad Dictatorem dicendum Remedium jam diu desideratum Civitas confugit The City went to the pronouncing of a Dictator which was the remedy they long expected because as in another place he writeth Dictatoris edictum pro numine semper observatum est the proclamation of the Dictator was esteemed to be the voyce of God Thirdly The government of one doth seeme to resemble most lively the image of Gods Power and Majestie For as in the Firmament the Sunne Moone and Starres doe as it were represent some image of the glory of the eternall Majestie So the rule of Monarchs in their severall Kingdomes upon the earth doe call to our considerations the government and rule of the Almighty But whether the government of one or many be best I dare not define but this I say that it is a most singular token of the mighty Power and Providence of God that so many severall Nations over the face of the World are upholden and maintained by so many severall sorts of government that Quemadmodum non nisi in aequali temperatura elementa inter se cohaerent Ita hae Regiones sua quadam in aequalitate optimè continentur As in bodily essences the foure Elements doe cleaue together by unequall temperatures as it were by a certaine inequality all the several Countries are holden together Nay which of all these governments is the best Otiosum est disputare it is a very idle thing to dispute but most yeeld to this that a Monarchy is the most perfect and the blessing of God seene in that chiefly Perme Reges regnant By me Kings raigne Noble men beare rule saith Wisedome He therefore that resisteth Resisteth not man but God also True it is that man was made to rule not to serve he was Rebellion brings destructiō to Rebels themselves made to rule over fowles fishes cattell but not men At the first men were pecorum pastores potius quàm Reges hominum feeders of cattell than rulers over men that we might discerne the order of creation from the merit of sinne So we reade not of any servant Gen. 1. 20. Gen. 9. Gen. 3. before Cham saith Augustine For as sinne brought in the first death the first sorow the first nakednesse the first flood So it brought in the first service If man had not sinned Moses had not needed in the kingdome nor Aaron in the Church the one to rule the bodies the other the soules of men Rebellion of all sins is unnaturall for what can be more unnaturall then the child to rebell against the father the wife against the husband the servant against the Master and no lesse unnaturall is it for the subject to rebell against his Soveraigne Rebellion God never prospered hereupon saith Salomon My sonne feare God and the King and keepe no companie with the seditious for their destruction shall Pro. 24. 21 22. arise suddenly c. The seditious Israelites were destroyed somtime with fire from Heaven sometime with fiery serpents somtime by Numb 21. the earth For the earth hath opened and swallowed them quicke to Hell Seditious Miriam was strooken with leprosy seditious Absalon Numb 12. was hanged by the haire of the head on an oke as one spewed out of heaven and vomited out of the earth seditious Achitophel for want of an hangman a convenient servitour for such a Rebell went and hanged himselfe seditious Sheba was arrested by a woman Sam. 20. 22. who cut off his head and sent it to Ioab seditious Zimri burnt himselfe in the kings house which he had set on fire Hereupon 1. Reg. 16. 9. said Iezabel Had Zimri peace that slew his Master seditious Shallum 2 Reg. 15. 16. perished in Samaria being slaine by Menahem the sonne of Gadi Never Rebell went unpunished For though God oftentimes doth prosper just and lawfull enemies which be no subjects against forraine enemies yet did he never prosper Rebels who have taken armes against their Prince were they never so great in authority or many in number In Genesis we reade that five kings with their armies could not prevaile against Chodorlaomer unto whom they Gen. 14. promised loyalty and obedience but they were all overthrown and taken prisoners by him but Abraham with his family kinsfolkes an handfull of men in respect owing no subjection to Chedorlaomer overthrew him and his hoast in battell Thus God prospereth in battell some few against many thousands but he never prospered Rebels against their owne Prince were they never so great or noble so stout so politick but alwayes they were overthrowne and came to most shamefull ends And to instance but upon a few One Brennus captaine of the Gaules besieging Ephesus had the City betraied into his hands by a treacherous woman for the greedy desire of a Iewell that a Captaine wore but when she had plaied this tteasonable part he overwhelmed her with gold A certaine traytour offred Fabritius the Romane to poison his enemy Pyrrhus but worthy Fabritius sent God hath confounded Rebels in all ages the traytour bound to Pyrrhus who was enemy to the Romane Empire In Anno 1381. in Rich the 2. his tyme sixty thousand rebelled whose Captaines were Wat Tiler Iack Strawe but they were overthrowne and brought to nought In Anno 1275. Lewellin prince of Wales rebelled against Edward the first but he prospered not but was overthrowne and his head strooken off and set on London bridge In the raigne of Henry the 4. divers noble men and kings rebelled and came every one of them to a miserable end The persidious and treacherous part of Bannister servant to the Duke of Buckingham is most odious the Duke had brought him up of nought but fleeing from the face of usurping Richard to Bannister for succour this wicked man for hope of one thousand pounds betrayed his Master the Duke but never had one penny For said usurping Richard he that will betray so good a Master will betray any other and in his old age the wretch was accused of Murther In the raigne of Queene Elizabeth were many treasons conspired but God ever delivered his worthy Servant but executed his just judgements upon those trayterous conspirators All men know the miserable ends of the Earles of Northumberland and Westmerland the one beheaded at Yorke the other fled the land and left his house to destruction Many of

his feet Hee rebuketh the Sea drieth it he drieth up all the rivers The mountaines tremble for him and the hills melt and the earth is burnt at his sight yea the world and all that dwell therein who can stand before his wrath if his wrath be kindled yea but a little blessed are all they that put their trust in him God telleth the Idumaeans Though thou exalt thy selfe like an Eagle and make thy nest among the starres thence will I bring thee downe saith Obadiah vers 4. the Lord. Paul applieth the example of Gods justice on Israel to the Church of Corinth and all Churches I would not have you ignorant quoth he that all our fathers were under the cloud and all passed thorough the Sea c. but with many of them God was not pleased for 1 Cor. 10. 1. 5. 6 7 8 9 10 11. they were overthrowne in the wildernesse Now these are examples to us to the intent that wee should not lust after evill things as they lusted neither be yee idolaters as were some of them As it is written the people sate downe to eate and drinke and rose up to play Neither let us commit fornication as some of them committed fornication and fell in one day three and twenty thousand neither let us tempt Christ as some of them also tempted him and were destroyed of serpents neither murmure yee as some of them murmured and were destroyed of the destroyer Now all these things came unto them for examples and were written to admonish us upon whom the ends of the world are come The continuance of Gods mercy for a long time doth not assure us of perpetuall safety but of greater destruction if we beleeve not Quantò gradus altior tantò casus gravior the higher we are in dignity the more grievous our fall and misery as was said of the whore of Babylon Inasmuch as shee glorified herselfe and lived in pleasure so much give yee to Apoc. 18. 7. Mat. 11. 23. Ier. 18 18. 21. her torment and sorrow And so Capernaum that was lift up to heaven was threatned to bee throwne downe to hell The Iewes thought that the dignity of their Priesthood should have continued for ever and therefore they said The law shall not perish from the priest nor counsell from the wise nor the word from the Prophet Therfore saith God deliver up their children to famine and let them drop away The higher exalted the lower dejected if impious by force of the sword and let their wives be robbed of their children and be widdowes and let their husbands be put to death and let the yong men be slaine with the sword in the battell They bragged of Moses that he was their teacher they boasted of Abraham and a succession from Abraham but Iohn answereth them saying Say not to your selves wee have Abraham to our father For God is able of these stones to raise up children to Abraham of them came the Fathers of them came Luk. 3. 8. Christ yet were they not all Israel that came of Israel neither are they all children because they are the seed of Abraham This augmented the punishment of Israel that God had beene so good unto them for every blessing is as good as a bill of enditement preferred against us at the great Assise-day for listen what God himselfe saith O my people what have I done unto thee Michea 6. 3. 14 15. or wherin have I grieved thee testify against me surely I brought thee up out of the land of Aegypt and redeemed thee out of the house of servants I have sent before thee Moses Aaron Miriam And thus the Lord goeth on intimating unto them that hee never hurt them but bestowed infinite blessings and benefits upon them but because they misused them God threatneth them That they shall eate and not be satisfied and thy casting downe shall be in the middest of thee meaning that they shall be consumed with inward griefe and evill and further he threatneth them saying Thou shalt sow but not reape thou shalt tread the Olives but thou shalt not annoint thee with oyle and make sweet wine but shalt not drinke wine This also augmented the punishment of Eli's house that whereas God did chuse him out of all the tribes of Israel to bee his Priest and to offer upon Gods Altar and to burne Incense and to weare an Ephod before God yet because he honoured his children more than God God 1 Sam. 2. 28. 31. threatned to cut off his arme and the arme of his Fathers house and that there should not be an old man in his house for ever Esay and Michah prophesied unto Iuda sixty yeares Hosea and Amos in Israel seventy yeares yet God sealed neither the one nor the other an obligation of perpetuall mercy The one was carried into Assyria a captivity irreturnable the other into Babylon where they 2 Reg. 17. 6. Psal 137. Amos. 8. 10. could not sing the Lords songs in a strange land God turned their songs into mournings and their feasts into lamentations The Papists speake of our overthrowes in Ireland as the Syrians said that God was the God of Israel in the mountaines but not in the vallies So they say he is our God in England but not in Ireland they say that hee was a God in the beginning of the Queenes raigne but not now Zidkia of Rome the Iesuites have made them hornes of iron as 1 Reg. 22. 11. saying that they will push England Herod of Rome hath sent us word of our destruction but if wee repent we may answere him as Christ did Herod Goe yee Luk. 13. 32. Mat. 9. 15. and tell the Foxe c. Wee are the children of the wedding and therefore cannot mourne yet The arrow of our deliverance is as yet in the Kings hands against the Aramites the Papists If wee Where God spareth long he punisheth more if impenitent repent all our enemies shall be but the Thistles of Lebanon but if we bring not forth the fruits of the Gospell wee may rather weepe with Elisha to thinke what evill Hazael the Papists will doe to the Church of God Surely God will do to us as to Israel God bare long with them but afterwards he destroyed them 2 Reg. 14. 9. 2 Reg. 8. 11 12. God hath hands of iron and feere of lead hee commeth slowly but when he commeth he payeth surely Deus tardus est ad iram sed tarditatem gravitate poenae compensat God is slow to anger but he recompenseth his slownesse with grievousnesse of punishment Hereupon saith Paul But thou after thy hardnesse and heart that cannot repent heape unto thy selfe wrath against the day of Rom. 2. 5 6 7 8 9. wrath and declaration of the iust iudgement of God who will reward every man according to his works To them which by continuance in wel-doing seeke glory and honour and immortality eternall life but unto them that

fell from Angels to Divels For their sinne of Apostacy was great it cryed to God for vengeance The Lord Iesus noteth this Apostacy in them to shew that their sinne was not by creation but by wilfull corruption Hereupon saith our Saviour to the Iewes You are of your father the divell and the lusts of your father doe yee he abode not in the truth It followeth then that Iohn 8 44. he was once in the truth and that he was not created evill This Apostacy in some case joyned with wilfulnesse and malice is not to be prayed for So saith Saint Iohn the Disciple whom Iesus loved If any man see his brother sin a sinne that is not unto death let him aske and he shall give life for them that sinne not to death There 1 Iohn 5. 16. is a sinne unto death I say not that thou shouldst pray for it Some Apostacies cannot be renewed For it is impossible that they which have been once lightned and have tasted of the heavenly gift and were Heb. 6. 4 5 6. made partakers of the holy Ghost and have tasted of the good Word of God and of the powers of the world to come If they fall away should be renewed by repentance seeing they crucifie againe to themselves the Sonne of God and make a mocke of him For certainely they that are Apostataes and sinne against the Holy Ghost hate Christ crucifie and mocke him but to their owne destruction and therefore fall into desperation and cannot repent Indeed there is no sin but by repentance may be forgiven but they that sinne against the Holy Ghost which some affirme to be Apostasia aut negatio Christi Apostacy or the denying of Christ it shall not be forgiven ●●●lla in Luc. 12. 10. Quia directè obviant principio per quod fit remissio peccatorum because they are directly and plainely opposite and contrary to that whereby remission of sinnes is obtained that is unto repentance And this is the cause saith Augustine why God hath redeemed men and not Angels for that they sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from within and of themselves maliciously and rebelliously man sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from without and by provocation And this is Christs death saves only men not Angels the cause saith Augustine why Moses wrote nothing of the fall of Angels he named not their wound because he would not name their medicine Sed hominis vulnus medicinam narravit but he hath shewed man his wound and medicine also for that Aug. lib. de mirab Script cap. 2. God would restore him againe Humanam ergo naturam non Angelicam sumpsit Christus quoth Athanasius therefore he tooke the nature of man not the nature of Angels according to that of Athanasius the Apostle He in no sort tooke the Angels but hee tooke the seed of Abraham Quia Angeli per se defecerunt à Deo because the Angels of themselves fell from God Therefore the promise of the Messiah was made onely to man not to Angels The grace of GOD that Tit. 2. 11. bringeth salvation to all men hath appeared Grace saveth men not Angels For these Angels that fell have no benefit by Christs death he came not to save them for their sinnes are not pardonable But the cause of mercy I leave to God onely the father of mercies These are but conjectures of Augustine and Athanasius In the meane time Dorbels reasons are too weake to prove that men shall bee punished in hell more deeply than these Angels that fell His first reason is Quia Deus nunquam pro illis passus est ut pro nobis that God never suffered so much for them as for us His second reason is Quia Angeli pro uno tantum peccato puniuntur nos saepe deliquimus the Angels fell by one sinne only man by many sinnes hee offendeth oft His third reason is Quia daemones sunt spiritus tantum nos autem corpore anima peccamus that the bad Angels the Divels be spirits onely but men have both bodies and spirits But these reasons are vanishing as the untimely dew unsavoury as the white of an egge brittle as the webbe of a spider Hee spake as Phormio spake before Hannibal Rem magis delirantem nunquam legi I never read a more doating thing But to proceed my meaning is not that all Apostacy is sinne against the Holy Ghost for every Apostacy is not uncurable every fall of man is not damnable as the fall of Angels yet it is dangerous for he that settetb his hand to the plough and looketh back Luke 9. 62. is not fit for the Kingdome of God And Christ said to the sicke man Behold thou art made whole sinne no more lest a worse thing happen unto Iohn 5. 14. thee Thus all Apostacy is dangerous though not damnable for if damnable what shall become of the godly themselves for they often fall from the Lord slide backe and decrease in the graces of God They keepe not their first estate which was the sinne of the Angels Ephesus lost her first love but I would our Church were like it for Ephesus hated the evil wee hate the good Apoc. 2. 4. they examined the false Apostles wee examine none they suffered Luke 12. 45. persecution we persecute others we smite our fellow servants Iulian the Christian is become Iulian the Apostata and Simon Peter is become Simon Magus Ioseph is become Pharoah grapes are turned into thornes figs into thistles Lambes into Lions and Doves There must be a perpetuall growth in grace and goodnesse into Serpents We are fallen from our first love every day lesse and lesse zealous lesse and lesse loving lesse and lesse religious than heretofore we have been Memento Anglia memento Norfolcia unde excideris Remember England remember Norfolke whence thou art fallen Revertere revertere Returne returne saith the Lord Ier. 3. 14. for I am your Lord and will bring you to Sion Let us follow the counsell of the Wise man In the morning sow thy seed and in the evening Eccles 11. 6. let not thine hand rest that is increase in goodnesse doe good in Gal. 6. 6. thy youth doe good in thine age yea doe good at all times be not weary of sowing be not weary of working the seed-time is nothing the harvest is all in all To doe good in youth is nothing to doe well in middle age is nothing but to continue in old age to the last gaspe is piety indeed When a righteous man saith the Prophet turneth away from his righteousnesse and committeth Ezech. 18. 26. iniquity he shall even dye for the same hee shall even die for his iniquity that he hath committed aswell may we drowne in the Havens mouth as in the middest of the boisterous Sea aswell may wee fall through the peevishnesse of age as through the lusts and concupiscence of youth Of many it may be