Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	deserve_v	eternal_a	sin_n	5,230	5	5.3065	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72253	Three sermons vpon some portions of the former lessons appointed for certaine Sabbaths The first containing, a displaying of the wilfull deuises of wicked and vaine vvorldlings. Preached at Tanridge in Surrey the first of February 1597. The two latter describing the dangers of discontentment and disobedience. Preached the one at Tanridge and the other at Crowhurst in Iuly then next following. By Simon Harwarde.	Harward, Simon, fl. 1572-1614.	1599 (1599)	STC 12923.5; ESTC S124981	53,720	158

in his word hath denounced against thē The law is in Exod. that witches should not be suffered to liue in Leuit. that if any haue a spirit of diuinatiō southsaying they shal dy the death yea it is denoūced against such as seeke any helpe of them that they shal be cut off frō amongst the people For Idolaters there needeth no mention of any other law but only y t which is contained in the thirteenth of Deuteronomy where the Lord doth commaund vs that if any do entise vs to go after any strange God our eye must not pitie him neither must we shew any mercy vpon him though it be thy brother the sonne of thine owne mother or she that sleepeth in thine owne bosome or thy friend that is as deare vnto thee as thine owne soule yet saith the law thou shalt kill him thy hand shall be first vpon him Some to prooue that Idolaters are not now to be punished by death do alledge that parable in S. Mathews gospel where the seruants are cōmanded not to plucke vp the tares frō amongst y e wheat but to let thē both grow together vntil y e haruest But our Sauiour doth there himselfe expound it that by the seruants are not mēt the Magistrats but the Angels of God and by the tares are signified not Idolaters only but generally all the children of the wicked The purpose then of the Parable is not to abridge the authority of the Magistrate but to shew how in this world the Lord with long patience doth permit the hypocrits to be mingled with the faithfull vntill in the haruest which is there interpreted to be the end of the world he shall by the ministery of his Angels seperate the sheepe from y e goats and the good wheate from the darnell For so I do rather translate it thā tares for that Tares are called Aphacae or viciae syluestres wild firches but Zizanium the word here used is according to Dioscorides Lolium Darnell or Ray and S. Hierom doth yelde this cause why he doth interpret it by Lolium because that Darnell so long as it is in the blade can hardly be descerned from good corne and so hypocrits in the Church for a long time can hardly be distinguished from true Christians They say further that to punish Idolatours with death is nothing els but to throw them headlong to vtter condemnation The like may be saide in deliuering from the punishment of death any other mischiefe whatsoeuer because that if the malefactours be executed in y e time of their vnrepentance they are depriued of all hope of saluation But their execution is no occasion of their vnrepentance yea rather it is an ordinary means to drawe such desperate mindes to some considerations of themselues when seing their end to be most certainely at hand they begin then or neuer to thinke of their owne estate to renounde the world and to call the Lord to remembrance They seeke also to strenghthen their opinion by that saying of Salomon the throne of a King is established by mercie But mercie and iustice cannot be saide to be things contrary seing they are both commaunded by one God who is neuer contrary to himselfe Dauid in his meditations doth giue the first and principall place to mercie my song shall be of mercy and iudgement yet hee affirmeth afterward in the same Psalme that betimes he will destroy all the wicked of the land that he may cut off all the workes of iniquitie from the Cytie of GOD. Moses is saide to be the mildest man in all the earth yet he proceeded zealously against Idolaters when at one time were slaine about three thousande Samuell was of an humble spirite as may appeare by his submitting himselfe to be accountable to the common people ouer whom he was gouernour offering them to recompence whatsoeuer iniury had beene done vnto them yet we see with what courage and zeale hee did afterward hew in peeces Idolatrous Agag To spare the Wolues is no mercie to the flocke but extreame cruelty The Israelites shewing too much fauour to Idolaters are threatned to receiue then a iust reward when they should finde those whom they had spared to be at the last whipps to their sides and thornes in their eyes As by the punishment of death the Lord hath declared how greeuous and horrible the sinnes are of witchcraft and Idolatrie so by the same meanes he hath laide open to vs how odious rebellion is and how hainous is the offence stubbornly to disobey the commaundement of GOD. There needeth no further proofe of it but only to call to minde howe not the death of a few particular men but death it selfe and the death of all men came first into the worlde by the disobedience of man If riotous persons which will not harken to the voice of their parentes be condemned by the lawe to be storied to death then what death doe they deserue which wilfully resist the cōmandement of the eternal God If they escaped not which despised him y e speaketh in earth how shal they escape y e despise him which speaketh frō heauen As by tēporal plagues the greeuousnes of these sinnes are equally made manifest so in eternal punishments Saint Iohn in the Reuelation doth signifie that they equally haue their portion The fearefull saith hee that is they which feare men more than God and the vnbeleeuers and the abhominable that is the stubberne wilfull contemners of God and witches and Idolaters and Liars they shall haue their part in the lake burning with fire brimstone which is the second death A third resemblance wherein rebellion may well be compared with witchcraft and Idolatrie is in that as it appeareth heere plainely by the ensample of Saule it is full of many glorious pretences and excuses The witches haue a goodly pretence for their charmes and sorceries when they defend that to heale the sicke to releeue griefe and paine to recouer things lost must needes be a good and charitable deede But they consider not that good is to be done by good lawfull means we may not cast the price of blood into Corban we may not robbe the poore to builde a Temple we may not doe euill that good may come of it Sorceries as ye haue heard are in the Law euery where condemned the Prophets doe threaten sharpe iudgements against them The very heathen men which knewe not the worde of God yet by the lawe of nature they saw them to be most wicked and abhominable Plato doth condemne all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iuglars and Wisards and all those which can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring dammage to their enemies by sacrifices and inchantments If they pleade that they do good and no harme Galen doth well call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witcheries and sorceries not only superfluous things and

practises and subtill deceipts vsed as nettes one to insnare another do draw vpon the wicked two fearefull curses the one is the stinge of a corrupt conscience when they are here depriued of hope and confidence as Iob affirmeth like the howse of the spider that hath no foundation The breade of deceipt saith the wiseman may for a time bee sweet in the mouth but in the ende the mouth is filled with grauell The other is that those things which they take in hand shal neither prosper in themselues but they shall bee as the chaffe which the winde doth scatter away neither shall they benefit their posteritie but as Zachary sheweth the curse of God shall enter in and destroy euen the stones and timber of their cruell habitations The Prophet Haggei telleth vs that in the bags of the wicked there is a hole or breach by which hole hee meaneth the curse of GOD when that which is euill gotten is euill also wasted and consumed that as it neuer came from God so doth it runne all to the Diuell The very heathen Poet could giue this warninge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne malalucreris mala lucra aegualia dāni● Seeke not wrongfull gaines bad gaine● and losse are all one The third Allegory here vsed by the Prophet is drawne from the viper called here Ephgue of whose nature Aristotle writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among serpents the viper bringeth forth not egs as the rest do but liuing creatures though bad and her egs are first bred hatched within herself And therefore the viper may very fitly signifie point out them which do cherish nourish bad purposes in their hearts and with a premeditate hatching of their deuises do worke mischiefe against their neighbours The Prophet Esay in this place would haue vs to mortifie these first beginnings of sinne wherwith if y e heart be but once sprinckled it will bee as if a viper did presently burst out The beginnings of sinne do seame at the first small but they are dangerous and harmefull they are like those lesser wedges which open the entrance to y e greater like little theeues entering in at some hole or windowe to open y e doores to the greater like a small droppe of poyson or a slender venomous stinge whereof the one doth infect a whole vessell and the other destroy the whole bodie If we would be free from iniurious dealings we must first not let the sunne goe downe vpon wrath if wee would abstaine from bloody oppressions we must first let our cōuersation be without couetousnesse If we would be as we ought to be obedient and deutifull subiects we must first cast away all malcontented affections and all enuying y e blessings of God bestowed vpon our brethren The viper who by the bearing of his owne fruites is burst a sunder doth very well represent all sin for y e sting of death is sin and y e reward of sinne is death but especially it doth most liuely paint out y e malicious enuie of y e heart as Augustine doth shewe ficut aerugoferrum ita inuidia illam ipsam animam in qua est interimit consumit sicut aiunt viperas dilacerato dirupto illo ipso materno vtero in quo conceptae erāt nasci ita inuidiae natura illam ipsam animam a qua concepta est consumit perdit As the rust which doth grow of the Iron doth consume the Iron so enuie which breadeth in the heart doth consume the heart and as they say that Vipers do come out breaking the bellies of their dammes in which they were conceiued so the nature of enuie is to destroy that soule in which it is fostered In which respect Chrisostome doth compaire enuie to the wood worm which though it doe breede in the tymber yet it doth consume waste the tymber as enuie springing of the heart doth putrifie and vtterly eat vp the heart As Salomon saith well A sound heart is the life of the bodie but enuie is a rottennesse to the bones The prophaine Poet could say Inuidia Siculi non inuenêre tyranni Tormentum maius And another Iustius inuidia nihil est quae portinus ipsum Auctorem rodens extruciat miserè The biting of this viperous Enuie as they are dangerous vnto others which Isaac felt when the Philistians enuying his riches did stop vp all his wels which his fathers seruants had digged in his father Abrahams time and Dauid when Saul enuying the songs of the women that Saul had killed one thousand and Dauid ten thousand did therefore seeke the death of him who by all meanes sought his good And Daniel when by the enuie of the malicious Iudges he was throwne into the denne of Lions and all the saints of God haue and doe still from time to time to their sundrie losses verie often feele suffer So especially the wounds therof are most deadly to the enuious persons themselues when their hearts are therby made altogether carnall and altogether vnfit for any spirituall exercise If there be enuying amongst you saith Paul are ye not carnall and Saint Iames saith where there is in men bitter enuying their wisedom is not from aboue but is earthly diuelish and sensuall They cannot withstand and subdue the enemies in the field that is the outward temptations of sinne and wickednes when they harbour within the wals the malicious traitour of an enuious heart They cannot receiue any helpe or comfort by the plaster or medicine of prayer so long as the arrow head remaineth within the wound so long as the cankered Iron of enuie doth fester and empoyson their affections They cannot be true and liuely members of the misticall bodie of Christ when they doe not with thankfull hearts reioyce at the weldoing and benefit of others as he Apostle doth teach vs that If one member be had in honour all the rest should reioyce with it Reioyce with them that reioyce and weep with them that weepe Finally they can neuer in this life feele any perfect solace and comfort when as the heathen Poet could see say Liuor tabificum malis venenum Intactis vorat ossibus medullas Close consumptiō enuie brings to badmē Not touching any bone it eats the marow Neither can they receiue any hope to be deliuered from the eternall tyranny of Sathan when they find in themselues that sinne which is equal or rather worse THE DANGER OF Discontentment Intreated of in a Sermon preached at Crowhurst in Surrey the ninth of Iuly 1598. By Simon Harward Imprinted at London by William White 1599. TO THE RIGHT VVorshipfull M. Edmunde Bowyer Esquire and M. Iohn Bowyer his brother mercie and peace be multiplyed in Christ Iesus FOr as much as some yeeres since Right Worshipfull it pleased you so courteously to accept that Sermon which at your request I then published as

Appius let vs make a Dictator from whom it shall not be lawfull for any man to appeale Tantus erat Dictatoris terror apud hostes vt eo creato statim à moenibus discesserint So great was the terrour of the Dictator euen amongst the enemies that as sone as he was created they raised their siege and departed Wherby appeareth playnely that the ancient Romains as wel in warre as in peace founde this as a sure anchor holde against all seditions and dangers to enioy one such a Magistrate as from whom there should be no appeale and whose authoritie should possesse as it were the roome of God vpon the earth The Carians were once a wealthy and flourishing people but by seditions which came by the hauing of many heads gouernours they were brought to ruine and vtter desolation wherevpon there arose a prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multi duces disperdidere Cariam Too many Guydes vndid the countey Caria When many Souldiers were mutinous prudent Vlysses did represse them with these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multos imperitare malum est rex vnicus esto T is not good too many to rule let onely be one King Which verse as Aemilius Probus doth testifie Dion did also vse when Heraclides began his faction Thirdly the gouernement of one Monarch doth seeme to resemble most liuely the image of Gods power maiestie For as in the firmament the Sunne Moone and Starres do as it were represent some image of the glory of the Eternall So the rule of Monarches in their seuerall kingdomes vpon earth doth call to our considerations the gouernment and high maiestie of the omnipotent God And most certainly ac this time of the alteration of the estate of the Iewish common-wealth the wil and purpose of God is in his seruant king Dauid to erect an Image type of the kingdome of Christ But here may some say If the will of God were now in Dauid and his posteritie to set foorth a figure of the kingdom of Christ how can the Israelites be said to sinne so great a sinne in asking a king when they asked onely that which was determined in the purpose of God Why doeth the Lorde so punish their request in sending them so wicked a king as was Saul who besides his often and wilfull disobedience against the cōmandement of God did most cruelly murder the priests of God causing to bee slaine at one time fourescore and fiue which ware the linnen Ephod if in desiring a king their will did concurre with the will of God Yee are heere to obserue that the Israelites had no respect to the purpose of God but onely they shewed foorth the fruites of despairing and malcontented affections In the spoile of the goods of Iob the Caldeans and Sabeans had no regarde to the will and purpose of God which was most iust and holy to examine sharply one of his seruants and to make him a schoolemaster of patience to all posteritie their desire was onely iniuriously to enrich themselues with the spoyle of Iob. In the death of our sauiour Christ the high Priestes Scribes Pharises had no respect to the will of God which was most mercifull and iust by that all sufficient raunsome for sinne to saue all beleeuers their intent was onely to bee reuenged of him whom they hated with deadly malice Euen so these Israelites haue no desire here to obey the secret decree of God in the kingdome of Dauid and of his ofspring to set out a resemblance of the kingdome of Christ but onely their purpose is with a desperat discontentment to shake off the gouernment of their good iudge Samuel contrary to the reuealed wil of God which had before decreed that Whosoeuer was approued to be raised vp of God for their deliuerer he should afterward iudge Israel all the dayes of his life And therefore they worthily receiue a punishment of their obstinate disobedience against the expresse commandement of God And yet notwithstanding this historie doeth shew vs that the appointment of God was performed in Samuel who is said To haue iudged Israel all the dayes of his life Seuen and twentie yeeres and seuen moneths hee had iudged when Saul beganne to reigne Two yeeres was Saul king for although he liued aboue twelue yeeres after that hee was elected king yet forasmuch as in the second yeere hee was denounced to bee reiected of God his kingdome is named to be but of two yeres in continuance And during that time also y e authoritie of Samuel is not abolished for euen in these affaires against Nachash the Ammonite a punishment was in a publique Proclamation threatened against euery one which would not followe Saul and Samuel although in the Actes of the Apostles because the kingdome is the more excellent state of gouernment the whole fourtie yeeres be attributed to Saul as the greater power and maiestie swallowing vp the lesse As concerning the miraculous prouidence of God extended towardes the Israelites during the time that Samuel was their Iudge there neede no further testimonies but that onely place in the seuenth chapter of this booke wher it is sayd That the hand of the Lord was against the Philistines all the dayes of Samuel The Philistines were the deadliest and fiercest enemies that euer molested the Israelits Seeing then that God ouerthrew their cruellest mightiest enemies that not once or twice but euen al the dayes of Samuel what a wretched ingratitude was this that because a few aduersaries had gotten aduantage against one of their Cities they should therfor vnthankfully shake off that happie gouernment vnder which God had graunted them so many triumphant victories But what were the causes of this their vnkind froward desire of alteration First they would be like to other nations rounde about them as they say Make vs a King to gouerne vs like all other nations And afterward againe We will be like all other Countries a King shall iudge vs and goe out before vs and fight our battayles Forraine gouernementes although they be in them selues most excellent as no doubt those were which were established vnder kings are not to be drawen as ensamples to other nations wherein another estate of gouernment hath alreadie taken place Wee cannot affirme that because this or that is nowe done in the common wealth of Geneua or because this or that was once done in the Elderships and Councels of the Iewes therefore the same ought to bee done in other seniories and assemblies where there is not that Ius gladij that ciuill authoritie power which we see plainly was in them Their Synagogues had the ordering of ciuill punishments to condemne to bee scourged those whom they iudged to offend they could send out officers with swords and staues to apprehend Christ they could examine witnesses against him and binde him and deliuer him to Pilate And whereas when Pilate