Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	law_n	life_n	4,486	5	4.7566	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13656	The mirror of diuine prouidence Containing a collection of Theodoret his arguments: declaring the prouidence of God to appeare notably both in the heauens and in the earth, and in all things therein contained: taken out of his workes De prouidentia.; De providentia. English. Selections	Theodoret, Bishop of Cyrrhus.; I. C., fl. 1602.	1602 (1602)	STC 23939; ESTC S101993	23,638	96

it was also as necessary that there should be Law-makers and magistrates to execute put the same in practise which could not possibly be this equalitie among all men remaining still And therefore it was needfull that there should be this difference of magistrates and subiects for God seeing that by sin there was brought in a wonderfull disorder and confusion of all things did prescribe an order in setting downe Lawes to suppresse and bridle the rage thereof the raines whereof he hath deliuered into the handes of the magistrate to put the same in practise wherevpon ariseth this necessarie distinction of maisters and seruants Magistrates to commaund and inferior subiects to obey Seruitude is very profitable and necessary AS in a ship the good order is the preseruation of such as saile therin whilest some doo rowe othersome do make fit the Cables others are busied about other thinges necessarie which they are commaunded to intend and the guide in the fore ende of the ship doth discrie the Rockes quicksands and shelues giuing warning to the maister who holding the sterne doth direct the ship and hath the rule authoritie ouer all the rest whose commandement they do readily obey whereby they are preserued and saile without feare or daunger which could not be if euery man should be occupied about one and the selfe same thing or without order do euery man what he thought best So likewise in a house where diuers workes are to be done which require the help of many men if there should be no one man to rule commaund the rest but that euery man might do what he list it were vnpossible for any familie to consist or stand So that it is verie necessary that there be both Maisters and Seruants The Seruant hath a more pleasant life then the Maister of the house WHereas some thinke it a sore and greeuous thing to serue and beeing wearied with continuall labour to take his portion measured out as his Maister shall thinke good if they will diligently consider all things and looke thoroughly into both their estates they shall find the Seruaunt to liue the more pleasaunt life For although hee be in bondage of bodie yet is his minde free and voyd of many cares wherewith the Maister is greatly ouer-charged Dearth scarcitie doth neuer breake his sleepe he neuer taketh care how to sell his commodities or is grieued when they lie vpon his hands and waxe cheape neither standeth hee in any feare of his Creditors or taketh thought how to discharge outpayments and to maintaine his familie He dare meete a Sergiant in the teeth and is not afraide of the frowning countenance of the Iudge but without all care of minde cateth his meate with a good stomacke sleepeth soundlye and is in good health wheras the maister with these and many moe cares is so vexed and tormented continually that he can neither eate his meate quietly in the day time nor take any rest in the night but passeth his time in great care and small pleasure Againe seeing the Maister dooth oftentimes labour as painfully as any Seruaunt but the Seruants are troubled with no care like vnto the maister there is no cause why they should bee thought miserable in respect of their labours which is common to their maisters with them but great cause why they may be said to liue more pleasantly as that they are voyd of all care of minde wherewith the maister is oftentimes spent consumed Ill Magistrates and Maisters THese men haue not their authoritie from God but the wickednes of such as be subiect hath drawne the same vpon them For when they would reape no profit by such as ruled well and honestly but through their lewd behauiour contumeliously did cast off their discipline they bereaued themselues of the Prouidence of God through wāt of whose counsell and direction they haue receiued these wicked Princes Magistrates that 〈…〉 of the ill gouern 〈…〉 might remember the other and learne how necessary it is to haue and obey honest and godly gouernors The seruants which haue a sound and goodminde are not hurt by seruing of ill maisters MAny seruants haue beene found to bee great louers of Vertue which serued with a readie and good mind doing that which was their dutie not compelled but frō their heart and haue had a great care of their masters whereby they haue not onely obtained liberty from their bondage but haue gotten great wealth and credit as rewards for their good faithfull seruice So that seruice is no hinderance to the attaining of vertue or wealth As may appeare by Abrahams seruaunt and Ioseph with many moe Whereof the one beeing sent by Abraham his Maister to choose a wife for Isaac his sonne is set foorth as a patterne of a faithfull Seruant and one that feared God And Ioseph by seruitude attained to greater wealth and honour then his brethren who neuer serued but were alwaies at freedome The wickednes of the Maister cannot hurt a godly Seruant AS may appeare in Ioseph whose godly and chaste mind notwithstanding the wantō allurements faire promises and great daunger in repelling his Mistresse vnlawfull lusts was not corrupted or defiled but continued sound and constant in vertue Likewise Abdias Seruant vnto wicked Achab and cursed Iezabel who sought the vtter destruction of all the seruaunts Prophets of God did preserue from death and nourish an hundreth Prophets whom he hid an two Caues notwithstanding the brutish crueltie of his Lord Neither did the great famine and dearth of victualls which was exceeding sore at that time by reason that it rained not in three yeares and six moneths any whit slacke his care in prouiding all things necessary for them Againe in the time of Zedechias the last king of the Iewes who would not giue eare vnto the words of the Lord but cast the Prophet Ieremy into a deepe and stinking dungeon Abdimelech one of the kings seruaunts an Ethiopian and an Eunuch not regarding the wickednes which raigned in the Court and the great hatred which was conceiued against the Prophet nor once calling to remembraunce his owne seruile condition and state went boldly vnto the King and reprooued his vniust sentence and crueltie against the Prophet of God mouing him with godlie perswasions to take Ieremie out of the Dungeon which beeing obtained this Eunuch was aduanced and did minister all things necessary during the whole time of the siege when the Iewes were led captiues into Babylon by Nabuchodonozor the king Daniel Ananias Azarias and Mizael though they were led captiues into Babylon and liued in bondage vnder a most wicked king yet could they not be brought to transgresse the lawes of the liuing God in any point either for desire of life or feare of death or any torments whatsoeuer Wherefore let no man condemne seruitude as euill or thinke that the wickednesse of the maister can ouerthrow the vertue of a good and godly seruant if he haue a mind well

but are kept notwithstanding as verie necessarie commended as great blessings of God Euen so riches are not therefore to be blamed because wicked men abuse them but to be acknowledged as the gifts of God necessarie for many good purposes Why God hath not giuen riches to euery man AS God hath not giuē to euery member of the bodie the like operation but to euerie one a peculiar function as the eye to discern colours the eare to iudge the difference of soundes and so forth in all the rest that through the varietie of their operations the mutual help that they haue one of another the bodie should want nothing necessary and that amōg the members there should be no grudge or enuy whilest no one part can iustly say vnto another I haue no need of thee Euen so hath not God made all rich alike but some poore that one standing in need of another through their mutuall helpe this his Common-wealth might be preserued which otherwise would be quite ouerthrowne whilest euerie man aboūding in wealth there wold be found none to sow plow or to do any such inferior necessary works Whereby one of these two inconueniences would followe of necessitie that euery man must learne all Artes and do all workes himselfe which thing is vnpossible or else that all mē should perish together for want of things necessary which were absurd and lamentable So that in this diuersitie also the Prouidence of God doth notably appeare The state condition of the Rich and Poore is naturally alike and all one 1 First all men both rich poore haue one and the selfe same earth for their house nurse mother and graue alike common to euery one 2 The Sunne Moone and Starres giue their light indifferently to all neither is the Aire peculiar vnto the rich but all breathe of it alike 3 The bodies likewise both of rich and poore are alike but that the poore man hath for the most part the stronger and more healthfull bodie For as a wise Physitian saide Scarcitie Lack is the mother of good health to the preseruation whereof Exercise also and Labour is of great force and helpeth much 4 The soules in them are both of like nature 5 They haue one beginning of generation or conceptiō are brought forth with paine alike But that the poore women commonly are deliuered with more ease For through continuall labor her childbirth is the lesse painfull Againe comming into the world nature hath not cloathed the riche mans childe better then the poore mans but they are broght forth both alike naked and fed with milke alike 7 And as they had one entrance into the world so doo they depart alike for death is common vnto both and hath no respect of persons but striketh in differently 8 After death also they do both of the in putrifie and rot the like matter and corruption issueth out of them and together they become wormes meate So that in all or the greatest respects the condition of the rich and poore are both alike How Riches and Pouertie are common vnto all men GOD hath so ordained Pouertie with all kinde of Artes that the Rich and wealthie are compelled to bring theyr money vnto the poore man and to buye of him all thing whereof they stand in need without whose helpe they are not able to liue notwithstanding their great wealth Wherein we are to acknowledge the great wisedome and Prouidence of God who hath giuen riches vnto some and to other knowledge in arts and sciences that through this necessitie where they stand in so great need one of another they might be knit together in mutuall concord and friendship For as the Rich men doo stand in need of Poore Artificers to supply their necessary wants so again the poore men are set on worke with the rich mens money So that both of them standing in neede the one of wares the other of money doo shew how Riches and Pouertie are common vnto all men and both verie necessary God hath not giuen Riches to good men onely GOD hath not bestowed Riches onely vpon good men least the enemie should accuse God not to deale with indifferencie or slaunder the godly that they should loue God onely in respect of these blessings and for feare of loosing the same Wherefore he hath distributed riches pouertie indifferently vnto both hath ordained them as certain instrumēts or matter to worke withall which the godly vsing to the attaining of Vertue and the vngodly abusing vnto vice there is no excuse left or hope of pardon for such as spend their liues in wickednes whether they be rich or poore For they which get their riches well and honestly and doo not encrease them with other mens hurt miserie but vse them to the reliefe of such as stand in need do iustly accuse condemne the couetous and vngodly rich mē As the poore man which tempereth his pouertie with the studie of wisedom and sustaineth the rage thereof with a stout and valiant minde doth condemne the wicked life of such as beeing poore doe spend their dayes altogether in vngodlinesse The poore are commonly more healthfull then the rich WHerin the care Prouidence of God dooth notably appeare in that foreseeing the diuerse helpes and remedies that such as bee wealthy are able to prouide which the poore man by reason of his necessitie cannot do he hath as it were allotted vnto the poore man a more strong and healthfull body so that health doth recompence the want of wealth and oftentimes it falleth out that the rich man wisheth the poore mans health when the poore man will not chaunge his state for all the rich mans wealth Againe in sicknesses you shall see the poore man who lyeth on the bare ground without bedde or matte to take his griefe more quietly and haue lesse paine then the rich which lie in beddes of Downe and haue all kindes of Phisicke to mittigate their paine So gracious is God in prouiding for these which through want are not able to prouide for themselues How the difference in the estates of men whereof some obey and other commaund is very necessary GOd in the beginning made but one man of the earth for the woman was made of a bone taken out of Adam least through the diuersities of earth she should bee thought to be of an other nature Of which couple sproong all mankind So that in the beginning there was no such difference of Lordes and Seruants Neyther in the time of Noah when hee and his wife his three sonnes and their wiues entered into the Arke doo wee read that any Seruant went in or find this name of Seruant for as then was not this distinction of degrees instituted or thought necessarie But afterward when it was perceiued that much mischiefe did rise through ouer-much libertie whilest there was no magistrate to bridle the outragious multitude Lawes were deuised which being found to be verie necessary