Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	holy_a	lord_n	5,156	5	3.9653	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00819	A sermon preached at the Court at Greenewich the XXIIII. of May, 1591. By Geruase Babington Doctor of Diuinitie	Babington, Gervase, 1550-1610.	1591 (1591)	STC 1094; ESTC S100575	18,010	44

but only thus Not to think that what man doth may neuer be chaunged or bettered for I haue approued Austins iudgement before to the contrary but to learne as much reuerēce towards things established by graue and godly aduise as possibly there may appeare cause in them to hate rash businesse and busie rashnesse and if things must and ought to be chaunged in déede then to do it if I were a doer or to séeke it if I be a séeker as that wise Orator sayd Quam minimo sonitu With as litle noise as may be Thus in mine opinion might we somewhat lessen the cause and drie vp the fountaine from whence springeth ingratitude now named towards Magistrates and Ministers and make vs crie as thankfully as euer the Grecians did of whom I haue spoken or as Naman the Assyrian doth whom now we intreat of God guide vs and direct vs in his mercie The heat I said of Namans thankfulnes was to be obserued which god his wisdome hath not concealed but purposely noted in this He would haue compelled him It affoordeth vs this doctrine that it is not enough when we haue receiued a benefite from men to vtter a few formall thanks or to conceiue a few fine phrases but both man ioyeth in and God himselfe requireth a heat a zeale an earnest faithfull and feeling thanksgiuing after God the giuer to man the meanes of his mercie towards vs. Naman had it here in the text and God will not conceale it but vtter it for our knowledge The Leaper cleansed in the Gospel turned backe fell downe on his face at Iesus féete and with a lowd voyce gaue him thanks all words and gestures of heat and hartinesse in this duetie The blind man when he had receiued sight Followed Iesus and praised him followed him saith the storie which was heate when a frosen zeale would haue slipt away after a few formall words What heartie heate was in Marie for good receiued when she lay at his féete and with teares that came from a rauished heart washed them and wiped them with the haires of her head Was this an ordinarie thankfulnes or a heat in her honoured by God himselfe and in vs assured euer of blessing if we haue it Thankfull therefore we ought to be not onely to God but to men for so was Naman and that feruently not falsely for so was Naman Why the Prophet would not receiue this offred gift at Namans hands two causes may be coniectured One that he might bréed in Naman a conceipt of difference in him and all true Prophets from false dissemblers where of then were many with whom all was fish that came to net Another that he might hereby occasion Naman to thinke of God as the onely giuer worker and effecter of his health and not of any vertue in him the Prophet thereunto which happely he might haue done if his gift had bene receiued This teacheth vs a doctrine of care to preserue our honest estimation in the world with all men as we may well and not to robbe God of his glorie by ignorance in men to discerne aright but the time is gone The God of mercie and power giue his word a blessing make it a sauour of life vnto life to vs and let it neuer be a sauour of death vnto death Increase our knowledge but increase our obedience also according to our knowledge that we may not onely know what to do but do it euerie day and euerie way more and more through Iesus Christ our Lord who with the father and the holy ghost be blessed praised and honoured now and for euermore Amen FINIS Faults escaped Pag. 13. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 33. in the margent for Epist 18. read Epist 118. Pag. 14. read the Welch note thus Tri feth sydd anodd y ddynabod dyn derwen a duwarnod Pag. 19. line 21. for confirme read confound ●●delitie to ●rinces and ●ountrey a ●ause of ho●our trea●herie of cō●usion Leprosie Great men haue their humblings Faithfulnes in seruants euer blessed ●aithfulnes 〈◊〉 seruants ●●er blessed ●ph 6. 5. c. Gen. 24. Gen. 29. Gen. 39. Honorable fauour and good vsage in maisters of seruants Gen. 39. 8. 9. ●ardnes in ●asters Gen. 31. 2. The masters Posie The seruāts Posie Chapt. 7. A note for al masters Aristotle A terme giuen then since to Magistrates and men in authoritie to teach them with what affectiō they should loue their inferiours euen as children howe inferiours ought to honour them euen as Fathers Gen. 41 43. * Gen. 23. Num. 12. 11. How good men speake to men of authoritie 1. Sam. 9. 6. Iudg 6. 22. Num. 26. 10. Humilitie Modest speech shall not be vnblessed Thinke of this The matter of the seruants speech ●othing ●●ruants A glasse for ●ll seruants Good men not offended with truth Prou 〈…〉 .23 Flatterie 2. Sam. 13. 29 2. Chro. 10. 10. 2. Kin. 16. 11 Antisthenes Act. 12. 22. Tre feth see a noth y dde ●abod deen derwin a duarnod The reason of the seruants A maiori why a great thing should be done if cōmanded The calling of the bidder Ministers words to be regarded for their calling Application Ephes 4. 11. 2. Tim. 3. 16. Matth. 28. 19 Contempt of ministers contempt of God 1. Sam. 8. 7. Lib. 4. Epi. ● The ende of ●ur counsell preaching farre better ●hen the Prophets now to Naman Namans obedience Wise men regard not euer who speaketh but what it spoken Dangerous to pin our selues to titles of men 1. Cor. 1. Good counsel to be followed readily without checks The fruit of Namans obedience God healed not the water Why he washed 7. time Wearie su●ers comfort Namans ●●ankfulnes 〈◊〉 words In deeds Good men euer thankfull Gen. 32. 10. Psal 103. ● Chro. 28. Luc. 1. ●uc 17. Holcot in Sap. A storie of an vnthankfull woman Naman with an edge thankfull so ought we Word di● thankful● Lipsius N●●polit To seeme not to be Matth. 3. Act. 2. Reuel 3. ●amans ●●ankfulnes 〈◊〉 the Pro●het Our vngratfull dayes Galath 4. 15 Note this storie good ●ued far ●●e this ●●e pamph 〈…〉 vpon ●atth 23. ●rou 34. 21. ●c Changers of Princes laws Lauaterus in Prou. Testimonies of men Epist 18. Innouation Alcibiad apud Thu. lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Dion 52. ●●neca ●pist 〈…〉 uint lib. 3. ●●stitut Cicero ad Attic. lib. 11. Epist 9 Naman ha●tely thankfull to man not formal● Luke 16. 17. Why the Prophet refused his gift A care of our name Not to rob God of glorie

might by sundrie scriptures be shewed if it were néedfull But alas the dayes and times wherin we liue as farre from swéet conceipts towards men by whom we haue béene pleasured as euer any dayes since the world began The Galathians when saint Paul had taught thē the word of God opened their vnderstanding and brought them to the faith thought the verie eyes in their heads not to much to bestow on him We in stéede of giuing eyes could finde in our heart to take the eies of them that haue begotten vs vnto Christ and are the ministers by whom either first we beléeued or at least were greatly increased and profited in beliefe God turne our hearts and lay not to our charge in his iudging day what the true teachers of Gods eternal testimonies find at our hands in these dayes But do we deale thus onely with the ministers No euen the ciuill Magistrate whose cares and toyles no loue no life no death cā euer requite drinketh of the same cup and receiueth the same measure at our hands as the ministers do for we raile we rime we gird we glance we tel old wiues tales of them also Plutarch reporteth of some Grecians in the life of Flaminius that Philip being ouercome and liberty proclaimed vnto them by Flaminius they cryed with such vehemencie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sauiour Sauiour that the verie foules in the aire fell downe dead with the sound of the crie and they so pressed to sée the face of him that was so good vnto them that time it was for Flaminius to make away lest the vehemencie of the people might haue ouerrunne and crushed both him and others Here was loue and thankfulnes we sée most vehement God doth know and our soules and consciences testifie vnto vs this day how farre we excéede these Grecians in fréedome and mercies bestowed vpon vs not by a Romaine or Heathen but by a most Christian Quéene and gracious gouernour ouer vs his hand and power that hitherto hath done it long mercifully preserue her to vs. Where be our cries with these Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sauiour Sauiour Who is me to speak it some of vs crie and too manie of vs crie in stéede of this No church no sacraments no ministers no discipline at all and therefore we must leaue all open assemblies in this land and combine our selues togither to erect a forme according to our wils in woods in fields in holes and corners where we can Yea with more wo I speake it some feare not to write Pharao of Egypt gaue the Israelites leaue to worship God truely but our Magistrates If they should giue vs leaue yet could we not be suffered for such and such Making an If after these infinite mercies powred vpon vs by God in the gracious gouernment we liue vnder and casting downe the gouernours in merit towards vs beneath Pharao of Egypt O sinfull If O damnable and vnduetifull If. If this be our thankfulnes towards mē from whom we haue receiued health and health not of bodie as here Naman did but of soule and bodie infinite and vnknowne wayes without doubt we be no Namans a man may sweare we be no Namans nor Grecians that so felt the friendship of Flaminius nor men in this behalfe of ciuill vertue God make vs in the end good subiects But from whence might this great vnthankfulnes both to Magistrate Minister arise flow in these men Surely the verie foūtaine is this as I thinke that they may not be suffered by either of them to alter and chaunge the lawes they like not of at their pleasures not considering or regarding as may be thought with that stayednesse of head and trembling of heart that were to be wished what either the wisdom of God hath set downe in his word in conscience to be followed or what wisedome of men in gouernment and pollicie expert haue deliuered in discretion to be regarded For the word of God me thinke the place in the Prouerbes in stéede of manie moe should greatly moue vs where the Spirit of God saith thus My sonne feare the Lord and the king and medle not with them that are seditious for their destruction shall arise suddenly and who knoweth the ruine of them both That are seditious saith the English but that are Changers or Variers saith the Hebrue gnim shonim And that we might vnderstand what Variers and Chaungers are meant Tremellius and Iunius say thus Cum varijs id est variantibus perfringentibus leges Dei suorum Principum Denique deficientibus vita sua immorigera à reuerentia Dei Regis With Variers that is variers and breakers of the lawes of God and of their own Princes And finally by their vndutifull and disobedient life making default of reuerence to God and Prince Cum mutantibus say others scilicet leges consuetudines ritus bonos statum regni With chaungers to wit of lawes customes good rites and state of a kingdome With these my sonne meddle not but feare the Lord the king For the destruction of such men shalbe sudden and who knoweth the ruine of them both For the writings of men let Austin both for learning vertue and experience weigh somthing with vs who setting down that chaunges sometimes may be either by adding or detracting yet setteth this down as a most tryed truth that when a chaunge is made Quae adiuuat vtilitate perturbat nouitate What it profiteth by his goodnesse it troubleth with his newnesse Worthie is the place aduised reading and religious marking if we regard any mens iudgements but our owne Others haue ioyned with this iudgement of Austin fitly fully if néede were to shew many Tutissime agunt qui praesentibus moribus legibusue etiamsi deteriores sint minimum variantes rempublicam administrant They deale most safely that varying as litle as may be from present lavves and manners in vse gouerne the common vvealth thereby although they bee somevvhat vvorse Positas semel leges constanter seruate nec vllā earum mutate Nam quae in suo statu eademue manent etsi deteriora sint tamen vtiliora sunt Reipublicae his quae per innouationē vel meliora inducuntur Lawes once established keep constantly neither chaunge anie of them For things which remaine in their state and the same although they be vvorse yet are more profitable to the common vvealth then those vvhich by innouation are brought in better Non conualescit planta quae saepius trāsfertur The plant that is often remoued doth not prosper Sperne circa te nouatores qui vt aliquid videantur afferre sui etiam recta cōmutant Despise about thee innouators who that they may seeme to bring something of their owne chaunge euen right things Many such things out of wise mens writings might be alledged By which all as by these now named my conscience profiteth