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	gather_v	stick_n	38	3	10.5992	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08344	Spiritus est vicarius Christi in terra. A treatise wherein dicing, dauncing, vaine playes or enterluds with other idle pastimes [et]c. commonly vsed on the Sabboth day, are reproued by the authoritie of the word of God and auntient writers. Made dialoguewise by Iohn Northbrooke minister and preacher of the word of God; Treatise wherein dicing, dauncing, vaine plaies or enterludes with other idle pastimes, etc. commonly used on the Sabboth day, are reprooved, by the authoritie of the worde of God and auncient writers	Northbrooke, John.	1577 (1577)	STC 18670; ESTC S113358	126,370	164

religionis that is The Sabboth day was appointed of God not for Idlenesse simplye Idlenesse of it selfe is no where allowed of God therefore the ydlenesse of the Sabboth day was commended for another purpose that is for the studie and diligent desire of religion Therefore he commaunded to rest from our handie labors that wee might bestowe all that time in the exercise of religion It is likewise in the very same commaundement sayde that God rested the seauenth day c. Shall we cōclude with the heretikes that God sitteth ydelly in heauen and hath no care of his creatures by his heauenly prouidence nowe he hath once created them God forbid This rest of God as the Scripture testifieth was à creatione sed non à gubernatione it was from creating but not from gouerning and ordering them For he doth alwayes by his power sustaine them by his prouidence gouerne and rule them and by his goodnesse nourishe them Wee must rest therefore from handie and bodily workes but we must not cease from such works as pertaine vnto the true worshipping of god This seruice among the fathers were vsed in iiij things that is First in reading interpreting and hearing of Scriptures Secondly in prayers publike and priuate in celebrating and receyuing of Sacraments Thirdly in collecting and gathering for the poore and indigent Fourthly in visiting and distributing to the poore and making of peace and vnitie among neighbours where any controuersie was YOVTH Then I perceyue we must refrayne from all other labors vpon the Sabboth except those which you haue specified and so of necessitie we ought not to vse any labour or work what neede or necessitie soeuer there shoulde be AGE You must note that the Sabboth was made for man and not man for the Sabboth and therefore is the sonne of man Lorde ouer the Sabboth The Sabboth was instituted of God to conserue man and not to destroy man and therfore the Sabboth is to be dispensed withall as often as it shall be through our necessitie safetie or health so required Of the which thing our Sauiour Christ disputeth in Mathew and Luke for in such things the libertie of the Christians doth consist And wheras the Priests and Leuites were exercised openly in slaying of beastes in the Temple scumming seething and burning them prepared for their sacrifices were not counted guiltie of the breache of the Sabboth daye In lyke sort it shall be lawfull to prepare meate for our neede on the Sabboth day and to feede the body Mattathius thought it had not bene lawfull to fight vppon the Sabboth day but when he considered the ende of the Sabboth howe it was ordeyned to preserue and not to destroye willed all men to make battell vpon the Sabboth day bicause they might not die all of them as their brethren did whiche were murthered by their enimies So it is lawfull vpon the Sabboth daye to heale the sicke to visit the sicke and prisoners to succour the needy to fight in defence that we may preserue the creature of god If it bee lawfull as Christ sayth to drawe a beast out of a ditch or myre on the Sabboth day why is it not lawfull on the Sabboth daye to saue a house that is ready to fall or a burning or to moore a ship faster that is ready to runne against the rockes Why is it not lawfull on the Sabboth day to gather togither corne or haye which hath layne abrode a long time and to saue it least it shuld through the iniurie and force of the weather and hie floudes and springs of waters be vtterly destroyed YOVTH If it be so as you haue sayde why then did Moses and Aaron commaunde the congregation to stone to death that man that was founde gathering stickes vpon the Sabboth day And why doth God threaten such plagues on those that carie any burthen on the Sabboth day AGE In that he was stoned to death was not simplye for gathering of stickes or that he did this of necessitie or of ignorance and simplicitie as some suppose but for that he did it of set purpose consumeliously obstinately and stubbornely didde breake and violate this commaudement of God Or as it were in spite of Moses Gods magistrate woulde doe this in the open face of all people teaching others by his example to do the like therfore Moses commaunded to stone him to death according to the lawe For if he had done it of ignorance necessitie and simplicitie then shoulde not he haue died as it is expressed in the very same chapter but certaine burnt offerings had bene offered to the Lorde for him c. But sayeth the Lawe if anye person doeth presumptuously despise the worde of the Lorde and breake his commaundements he shall be vtterly cut off from among the people c. Whereby you may perceyue that he was put to death for his contempt against the Lorde And for that cause Lyra● supposeth this man was first kept in prison vntill it was tryed out whether he did it contemptuously or ignorantly And for that God sayth He that defileth the Sabboth shall die the death c. It was repeated of God for a speciall poynte teaching hereby that the whole keeping of the lawe standeth in the true vse of the Sabboth which is to cease from our workes and to obey the will of god For the obseruation of the Sabboth doth extende as well vnto the faith we haue in God as vnto the charitie of oure neighbors Also by this example we see the authoritie of the magistrate howe it is not onelye to punishe matters and faultes committed agaynst the seconde table but also for faultes and trespasses committed against the first table for matters touching religion So S. Augustine sayth In hoc Reges sicut eis diuinitus praecipitur Deo seruiunt in quantum Reges sunt si in suo regno bona iubeant mala prohibeant non solùm quae partinent ad humanam societatem verum etiam quae ad diuinam religionem that is In this Kings as it is commaunded them of God doe serue God as Kings if in their kingdome they commaunde good things and forbid euill things not onely those things which pertayne to humaine societie but also to all godly religion Some read of Nabuchodonosor howe he serued God when he forbad by a terrible law all men dwelling in his kingdome from blaspheming god So likewise we may reade of that godly king Ezechias how he destroyed the temple of the Idols c. Whereby we see that Princes may lawfully deale in matters of religion and also may lawfully put to death open and obstinate Papistes and heretikes that holde any false doctrine manifestly against the worde and commaundement of God. Whereas Christ sayth Let both the tares and wheate growe togither vntill the Haruest c. appertayneth nothing vnto the Magistrate but vnto the