Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	call_v	king_n	son_n	6,364	5	5.0892	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14642	Ionahs sermon, and Ninivehs repentance A sermon preached at Pauls Crosse Jun. 20. 1602. and now thought fit to be published for our meditations in these times. By Ro. Wakeman Master of Arts and fellow of Balioll Colledge in Oxford.; Jonahs sermon, and Ninivehs repentance.	Wakeman, Robert, 1575 or 6-1629.	1606 (1606)	STC 24948; ESTC S104651	37,818	114

in their holy conversation the first ron̄d in their Iacobs ladder wher by they ascēded vp into the presence of the Lorde a strāge a wōderful matter that is here said of this heathnish idolatrous people of Niniveh that they beleeved God Where some thing was expected there nothing is to be foūd where nothing was looked for behold great aboūdāce the fatted soile is become barrē and the barten ground be areth much encrease the natural oliue is withered away the wild oliue is become fruitfull the natural vine hath no grapes the bastarde vine beareth many clusters Credidit Ni niveh I sraell incredulus perseverat credidit praputiū et circūcisio manet infidelis saith S. Ierome vpō this place Ionas had a long time preached to the Israelits loe Israel was not Israel but a disobediēt natiō He preacheth but one sermō among these Ninivits he findeth more true Israelites among them thē in his own coūtrey the circumcisiō skorneth and the vncircumcision are made heires of the promises the children prooue rebels and the rebels are chaunged into children the Iewes contemne the worde and the Gentiles embrace it The Israelits that were the elect of God the sonnes of Abraham the heires of the covenant remaine vnfaithful and the Ninivites that were Gentiles in the flesh that were called the vncircumcision alients from the cōmon wealth of Israell strangers from the covenant of promise they are found faithful So the people of Niniveh beiceved God Observ 2 Novve because Faith without good vvorkes is but a dead faith and the Devils faith as St. Iames calleth it Jac. 2. Faith in them which if it be a true faith is never solitary in any bringeth foorth the good worke of fasting They proclaimed a fast Faith leadeth the way as the mistresie fasting a good worke is readie at hand as the hand-maide Faith as the foundation is first laide fasting as the building is raised on it Faith as the tree is first planted fasting as the fruite groweth theron faith goeth before as a cause of fasting fasting followeth after as an effect of faith And they proclaimed a fast Not a contentious fast as their was who fasted to strife and debate Esa 58.4 Not an Hypocriticall fast as their was who disfigured their faces that they might be seene of men to fast Mat. 6.16 Not a meritorious fast as their was who had thought by this meanes to haue merited something at the hands of God Zach. 7.5 Not a superstitious fast as the fast of the Papists is who hold it noe lesse then damnation on certaine daies to cate the least bit of flesh and yet at the same times they can be cōtent to epicurize it with the sweetest wines hottest spices daintest fruits that forraine countries and most delicious fish thet the farthest seas can afford-But the Fast of Niniveh was an orderly fast it was a publike fast it was an absolute fast it was a religious fast Orderly because not seditiously vnder taken by the multitude but designed and appointed by the King and his Nobles Publike because proclaimed to be kept not of this or that family but of everie thing that breatheth among them both man and beast Absolute because they did not with the Carthusian monkes others of the like sort for beare flesh feede on dainty fish and svvill in their booles of wine but as it is in the 7. verse of this chapter they were forbid to taste anie thing at all Religious because they were commanded in this their fast to turne from their evill wares from the wickednes of their hands O what a worthy fast vvas this O vvhat a singular meanes to appease the vvrath of God Pliny in his 7. lib. and 2. chap. saith that fasting spittle is present death to serpēts How true that is J know not But of this I am sure and certaine that such a faste as this so solemnely vndertaken so sincerely performed cannot chuse but be a great meanes to weaken the power of the great Dragon the olde Serpent and quench al the fierie dartes of the Devill as a Ardertes Diaboli fagictae ieiuniotum fri●ore restringendae sunt St. Ierome speaketh This is the foūdation of alother vertues as the same father b Ad Deme triadem virginem calleth it This is the destroyer of sinnes as c De Elia ieiunio Ambrose nameth it This is the token of humility and extinguisher of lusts as d Epist 121. ser de ieiuni● Avgustine tearmeth it This is the rooter out of all transgressions as St. Bernard vsually defineth it This is the tamer of the flesh as Gregory in many places describeth it This is the expeller of temptations as Tertullian commōly speaketh of it This was the means which the Israelits vsed whē they were distresled for the slaughter of their men by the Beniamites they wept and fasted al the day vnto the evening Iudg. 20.26 this was the meanes which Iehoshophat vsed whē his enimies came against him to battell He proclaimed a fast throughout all Iudah 2. Chro. 20.3 This was the means which David vsed whē his child was sicke he fasted and lay al night vpon the earth 2. Sam 12.16 Finally this was the meanes which the Ninivites vsed in my text being terrified with the iudgment denoūced by the Prophet they beleeued God and proclaimed a fast Obser 3 Now the 3 circumstāce that setteth down what effect this sermon wrought in them was their attire which was not costly they put on sackcloth Ahabit very fit to expresle the humility of the mind and well ioyned in this place to fasting For these 2. are the weapons of repētanc as e Saecus ieiunium at ma sunt paenueti●● auxilae peccatorum Hierom. St. Ierome calleth them And therfore the same father saith consequenter ad ieiunium saccam copulant vt inanis venter habitus luctuosus ambitiosiùs dominum deprecentur They adde vnto fasting homely attire therby to further their praiers and to make themselues more fit to apply their suite vnto God And wheras no doubte they had offended God both inwardly and outwardly they doe herein shew the signes of their griefe both within without Within by debarring their belly stomackes of their vsual substance as they did by their absolute abstinence in their fast Without by making that fleshe which had taken delight before in bewty and bravery to be now basely and vgly clothed with no better a garment thē simple sackcloth wherin as Gregory in his 35. ●●●moral noteth is shewed a roughnes a pricking even the compunctiō of our sins And Tertulliā calleth it maroris insigne the very ensigne and badge of sorrow because heretofore in ancient time they did vse to weare it vppon such occasions Witnesle the Patriarke Iacob who vpon the newes of his sonne Iosephes death is said to rent his clothes to put sackcloth about his loines to sorrow for his

sonne a long season Gen. 37.34 Witnes Mordechai who whē the King had yeelded to the bloody request of Haman for murdering all the Iewes put on sackcloth ashes cryed a great cry and a bitter in the midst of the citty Hest 4.1 Witnes David who in sign of his sorrow for Abner commaunded the people to rent their clothes to put on sackcloth 2. Sam. 3.31 Witnes in steed 〈…〉 wherof J speake whose king rose vp from his throne and laid his robe from him covered himselfe with sackcloth sat in dust ashes whose nobles followed him wose Commons imitated thē frō the highest to the lowest from the eldest to the youngest frō the richest to the poorest all were clade in sackcloth base aray as it followeth in the text frō the greatest to the least Obser 4 The last circumstance for I cannot stand to amplifie any wherin these Ninivets repentance is discribed is taken from their nūber which were not fewe from the greatest vnto the least For it is not one of a house or some few of a family or some of the better sorte of the people that thus were ready to humble themselves before the Lord but all in general every on in particular from the eldest father to the youngest suckling from the greatest potentate to the meanest peysant of what sex estate or conditiō soever they be al are ready to further this holy duty I might here iustly take occasion to speake of the duty of superiour magistrats vvho may be here vnderstood by the greatest as also of inferiour subiectes who are specified by the least how they should as at al times so especially in the times of common calamities with a mutual consent cast down themselues in a generall humiliation before the highest But I can but point at this doctrine Let it be sufficiēt for our instructiō that seeing these Ninivits did so vniversally performe this that without doubt they shall rise vp in iudgmēt against vs at the last day if we be defectiue heere in having the like occasiō For in their holy exercises behold a pleasant harmony agreement maior aetas incipit vsque ad minorem pervenit saith a good father The elder fort begin and the younger they followe after the superiours say to the inferiours looke on mee and doe yee likewise Iud. 7.17 And the inferiors answere the superiors as the people did Ioshua al that yee commaund vs vvee will doe Ios 1.16 In a worde as according to Philosophie in the natural bodie the heart alone is not warme but the heat thereof is a propagating heate diffusing it selfe in an orderly sort to the rest of the members even the hands and feet the most remote parts of the vvhole so in the common-wealth of Niniveh vvhich was abodie politicke the Magistrates and governers themselues were not only throughly warmed with the heate of devotion but the common people also and vulgar sorte did participate of that quality and as the precious ointment vpon Arons head ran downe by his bearde to the skirts of his cloathing Psal 133.2 So these notable effectes of beleeving God and fasting and putting on sackcloath were deriued from the king to his councell and nobilitie and from them to the meanest subiect And as we read of the multitude of beleevers that they were of one heart and of one soule Act. 4.32 So here was a general consent amonge a greater number of new converts there was but one heart and one soule one minde and one meaning one faith and one fast one desire and on attire among them al from the greatest to the least O what a goodly sight was this O howe was it possible but that such a general cry and consent as this soe vniversal a humiliation should be acceptable vnto the Lord For if he hath promised that were two or three are gathered togither in his name he wil be in the midst of them Math. 18.20 How much more the when so many thousands of al estats conditions assemble themselves in sasting sackcloth and praier before their God in the great Congregation Thus you see Right Honorable Right worshipfull most deare and blessed brethren what a plentiful harvest cōmeth af a little seed sowen what goodly rivers ishue from a little fountaine what rare singular effects are wrought in these Ninivits by a few words spoken by the Prophet Ionas Shall I here commende the Prophets eloquēce who like a good oratour did so rule and raigne in their minds that as it was said of Hercules Celticus the eares of his auditors were tied with a chaine to the tip of his tongue Or shall I attribute it to the soft gentle disposition of these Ninivites vvho so easily yeelded at the soūd of the Prophets voice I his one general doctrine ishueth from al the 4. particulars of this part Or rather shal I not here admire at the powerfull operatiō of the word of God that beeing delivered by the voice of on man and that a straunger it should make so great a king soe stately nobles so rich citizens so many thousand of barbarous heathen people to vaile bonnet and to descende frō the throne of their pride and to cast downe themselues in fasting and sackcloth before the Lord Surely this is that word which like the snow rayn never returneth voide but prospereth in the thing wher vnto it is sent Es 55.11 This is that word which is the power of God vnto salvation Rom. 1.16 This is that word that is like a fire a hammer that breaketh the stone Ier. 23 29. This is that word which is liuely and mighty in operation sharper then any two edged sword and entring thorough even to the dividing a sunder of the soule the spirite and of the ioints and of the marrow and is a discerner of the thoughts and intents of the hart Heb. 4.12 This is that worde that is mightly through God to cast downe houldes and to overthrow everie high thing that is exalted against the knowledg of God and to bring into captivity every thought to the obedience of Christ 2. Cor 10.5 Finally this is that worde which made the disciples harts to burne within them while they talked with Christ Luk. 24.32 Which made Felix tremble Act. 24.26 Which made the Iewes to be pricked in their hartes Act. 2.37 Which made David confesse he had sinned against the Lord 2. Sam 12.13 Which made the people publicans and souldiers aske Iohn Baptist what they should doe Luk. 3.14 Which made Ionas denounce destructiō to Niniveh and Niniveh to repent for feare of the destructiō denounced so the message of their overthrow overthrew the message the prophecy fell and the citty fel not be cause her fal was prophecied O newe and admirable thinge saith St. Chrysostome in his 5. Hom. ad populum Antiochenum the denūciation of death hath brought forth life the sentence of the destruction hath made a nullity in the