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	bring_v	congregation_n	49	3	8.9129	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42543	A bridle for the tongue, or, A treatise of ten sins of the tongue ... shewing the nature of these sins ... with the causes and aggravations of them, and remedyes against them : together with many considerations, rules, and helps for the right ordering of the tongue ... / by William Gearing ...	Gearing, William.	1663 (1663)	Wing G432; ESTC R8445	179,256	504

suf●●●●ngs they tax him for an hypocrite 〈◊〉 because they asserted that evil ●●n suffered evil things and withall ●●●erved Job's impatience under his ●●●ferings therefore saith Bildad Shall 〈◊〉 earth be forsaken for thee Mercer ad Job 18.4 that 〈◊〉 thinkest thou that God will change 〈◊〉 course and method in governing ●●e world shall the wisdom of God 〈◊〉 brought to thee for thy direction ●●ou mayst as well hope that the ●●arth shall be forsaken and the Rock 〈◊〉 moved out of his place when thou ●●est God change the course of his ●rovidence then mayst thou expect 〈◊〉 and not before he that murmu●eth would teach God knowledge 6. Murmuring controuleth the ju●tice of God as if Gods wayes were ●ery unequal Qui in poenis murmurat ferientis justiam accusat Edisca● non murmurare qui mala patitur etiamsi ignoret cur mala patitur per hoc enim quisquis se juste pati arbitra●e potest quia ab illo judicatur cujus judicia nunquam sunt injuria Isidor He that m●●mureth at Gods punishments 〈◊〉 any just punishment accuseth the ●●stice of him that punisheth Whe●● he that suffereth affliction should l●●● not to murmure although he know●●● the cause of his suffering because ev●●● man should think he suffereth just●●● seeing he is judged of him whose judg●ments are never unjust and if th●● shouldest object at any time that th●● art punished without a cause y●● know that thou hast deserved as mu●● in other causes which thou thinke●● not of Yet suppose that thou wert a●● together blameless in that respe●● well may he once afflict thee for 〈◊〉 cause that hath freed thee from many deserved punishments SECT 3 ●●ve aggravatinns of the sin of murmuring ●●ve Now come to consider the many aggravations of this sin of mur●●ring 1. It is a high piece of vanity and ●●●ly to murmure at any of Gods dis●●nsations and God at one time or o●●er will shew such men their folly ●hose that murmure against Gods ●●ovidences are like the Eremite that ●olcot speaks of that alwayes desired ●hat weather he thought best for the ●erbs in his Garden and still he had 〈◊〉 in that excess that nothing prospe●ed that he sowed therein and lament●●g his ill success to his friend 〈◊〉 in lib. 〈…〉 9 he an●wered him thus Putabas te sapienti●rem deo ipse ostendit tibi fatuita●em tuam thou thoughtest thy self wi●er then God and he hath shewed thee ●hy folly Ordinarily men extoll the ●heapness of former times their great hospitality their kind nei●bourhood their honest deal their skilful workmanship their li●●rall almsdeeds their devout pi●● their deep wisdom Cotton exposit in Eccles 7. their valiant 〈◊〉 The Papists think it was a bet●●● world under their Religion then o●● Heathens thought the Empire flo●rished more under the worship of J●piter then under Christian Religio● Multitudes of people now adayes a●● apt to say Such times and such day●● were better then these and this is 〈◊〉 want of judgement to discern of th●● times but God seeth these times 〈◊〉 be fittest for us Say not thou sait● Solomon What is the cause that the former duyes were better then these f●● thou dost not enquire wisely concerning this Eccles 7.10 Were it not fo● mens wickedness the times would not be so bad as they are Murmurers are like boyes that turn round about till their senses being turned they imagine all things to turn round with them 2. Consider what good ye can do ●ur selves by your murmuring ●hrist saith concerning carking cares ●hich of you by taking thought can add ●●e cubit to your stature Mat. 6.27 〈◊〉 I say what advantage is it to you 〈◊〉 murmure against Gods dealings 〈◊〉 who can make that straight which 〈◊〉 hath made crooked saith the wise ●an Eccles 713 It is a vain thing ●●erefore to quarrel at Gods provi●ence Isai 8.21 or to imagine we ●●n redress any evils by our own wis●om no it is God alone who can ●ake straight that which is crooked ●oth in the hearts estates and wayes ●f men who then shall say unto the Lord What dost thou 3. By murmuring men lose the ●omfort and sweetness of all their ●njoyments all that they have doth ●hem no good at all they are so discontented for some one thing that they want Ahab prizeth not a kingdom while he wanteth Naboths poor vineyard and Haman that under King Ahasuerus governed 127 Provinces too no content in the glory of his riche● nor in the multitude of his childre● nor in all the things wherein the Kin● had promoted him nor in all his advancement above the Princes and se●vants of the King all this The whole duty of man pa●tit 7. saith he availeth me nothing so long as I se● Mordecai the Jew sitting at the King● gate E st 5.11 12 13. If as the Psalmist saith it be a joyful and pleasant thing to be thankful Bur Jewel of conten● then on the contrary it is a sad and unpleasant thing to be murmuring One observeth concerning Manna when the people were contented with Gods allowance then it was very good but when they would not be content therewith but would gather more then he would have them then worms grew in it so when we are content with our condition there is a blessing in it then it is sweet to us but if we must needs have more and will keep it longer then God would have us enjoy it then some worm or other will corrupt it that it will do us no good at all 4. See how God esteemeth of this sin of murmuring It is call'd in Scripture by the name of Rebellion We read Numb 16.41 that on the morrow after the death of Corah and his companions all the Congregation murmured against Moses and Aaron saying Ye have killed the people of the Lord they all murmured now in the next Chapter ver 10. the Lord said unto Moses Bring Aarons rod again before the testimony to be kept for a token against the Rebels So that to be a murmurer is to be a Rebel against God to have a murmuring heart is to have a heart rising against the Lord a general discontent and murmuring ●n a Nation is usually the fore-runner of rebellion and murmuring is the root of rebellion against God and so the Lord accounted it Gregory saith Murmurantes dicuntur intrare in judicium cum Deo Gregor in Psal 7. that murmurers do enter into judgement with God he is a very bad Souldier that followes his General grudging ●nd murmuring saith Seneca Malus est miles qui Imperatorem sequitur gemens Seneca and he is as bad a Christian that that cannot look at Gods dispensations without murmuring at them 5. By murmuring men lose the benefit that they might reap by every passage of D vine providence that they meet withal God brought Israel into many straits in the wilderness to humble them and to prove them to know what was in

their places and to ascribe unto Princes Titles of Grace and Majesty because it hath pleased the spirit of God to ascribe it to them and by their Titles to commend their persons and places to us yea and to furnish them with such gifts for government as they become not naked Titles only Perkins Exposit Epist Jude but just significations of the true honour with which God hath graced them as one well noteth And as Princes are the highest powers on earth so they have the right of life and death over men and the use and exercise of high powers is so necessary in every Government that without it no Government can long subsist for it is for the defence of well doers and without it all will soon be marred and the Ensigne Badge or mark of the high power whereby it discovereth it self and maketh it self known is the sword and causeth it to be born before him hence saith the Apostle if thou dost that which is evil be afraid for he i. e. the Ruler beareth not the sword in vain for he is the Minister of God a revenger to execute wrath upon them that do evil and the sword is the general and common instrument of death whereby the Magistrate becometh a terrour to evil doers to execute death upon them and is a Revenger of that Law upon the transgressours against it Now these high powers are called in Scripture by the name of Gods God standeth in the Congregation of the mighty he judgeth among the Gods i. e. the most high God judgeth among the Judges Psal 82.1 and ver 6. he saith to the Judges I have said ye are Gods and all of you are children of the most high seeing then to have a high power makes the nature of God and God himself calleth Rulers Gods then let men take heed of speaking evil of them it being forbidden by God under this notion Exod. 22.28 Thou shalt not revile the Gods nor curse the Ruler of thy people there the word Judges is put in the Margin Ainswer in Exod. 22. the Jewish Doctors explain it thus Whosoever revileth a Judge among the Judges of Israel transgresseth the Law Thou shalt not revile the Gods and so if he revile the Ruler either the chief of the great Synedrion or the King he transgresseth this Law Thou shalt not speak evil of the Ruler of thy people Here then are they to be condemned that slander and speak evil of the doings of Magistrates which are become the common Table-talk and ordinary discourse of these times St. Paul when he called Ananiah a painted wall he knew him not to be the Lords High Priest for if he had he would not have reproacht him he lookt upon him as an usurper which made him use that boldness towards him it is set down as a brand on those false teachers mentioned by Jude they despise Dominions speak evil of Dignities in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they blaspheme Dignities or Glories they speak evil of those whom God hath adorned with Majesty and Glory SECT 5. Of slandering Gods Ministers and slandering Gods people the greatness of the sin shewed five wayes An objection answered in four things 3. A third sort of men there are that speak evil of Church-Officers and Ministers none are so maligned and slander'd as they the better and the more faithful they are the more opposed the more outcry there is against them from unreasonable men the Ministry is apt to be evil spoken of by prophane and graceless persons because it discovereth their filthiness and unmasks their hypocrisy and their Doctrine comes so close to their consciences that it is oft-times a fretting corrosive to them that they cannot go on so smoothly and quietly in their sins as otherwise they would They never speak well of a faitful Minister because he never speaketh good to them 1 Kings 22.8 There is one Michaiah saith Ahab by whom we may aske counsel of the Lord but I hate him for he doth not prophesie good unto me but evil therefore it is that evil men spurn both against the calling and the men and watch for their halting and take hold of their least infirmities thereby to disgrace them judging that to slander and pour contempt on that Calling is to remove shame from their own impudent practices Furthermore when a faithful Minister doth justly reprove them for their sins they say he raileth at them the term that these slanderers give a just reproof is reproaching Christ having reproved the Pharisees one of the Lawyers said unto him Master thus saying thou reproachest us also Luk 11.45 This is the common humour of bad people especially of the greater sort who be like a certain Beast of whom Pliny affirmeth that he hath his Gall in his Ear and by much noise is made stark mad so there be a sort of people who if they hear their sins reproved are much enraged affirming their Minister raileth on them when according to his duty he doth but reprove them 4. A fouth sort there are that smite the people of God with their tongues and if they see any to walk more exactly then others or themselves then he is the matter of their reproach and Ale-bench discourse he is termed a singular Person one that is proud factious schismatical or hypocritical 1. Now that you may see the greatness of this sin consider that in speaking against others you speak against men but in speaking against Gods people you speak not only against men but against God himself Enoch the seventh from Adam prophecied of these Backbite not any man least thou flander'st him whom God loveth saying Behold the Lord cometh with ten thousand of his Saints to execute judgement upon all and to convince them of their hard speeches which ungodly sinners have spoken against him Jude ver 14 15. Christ was not then upon earth in Enochs dayes yet then in speaking against his people they spake against himself and he takes it so Enoch was spoken against because he would not go on in sin with them but walked with God and they smite him for it with their tongues and thus they speak against God himself and David saith they set their mouth against the Heavens and their tongue walketh thorow the earth Psal 73.9 2. God will one day call you to account for this you please your selves with it and think all is well and it is secret enough none but your own companions know it that are like your selves but God will bring it to light you speak evil of them that run not with you to the same excess of riot but you shall give account to him that is ready to judge the quick and the dead 1 Pet. 4.3 4. 3. When that day of the Lord cometh then those his Saints whom you have so spoken against shall sit with Christ on Thrones to judge you they shall receive honour from him and be owned by him and