Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	father_n	life_n	7,100	5	4.3881	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72378	Certaine godly, and most necessarie annotations vpon the thirteenth chapter to the Romanes: set forth by the right vigilant pastor: Iohn Hoper, by Gods calling, Bishop of Gloucester.; Godly and most necessary annotations in ye .xiii. chapyter too the Romaynes	Hooper, John, d. 1555.	1583 (1583)	STC 13756.5; ESTC S124475	17,410	49

strength treason sedition commotion assemblance and gathering togeather of such as he is him selfe against Gods lawes Gods ordinances Magistrates and superiour powers take away and vsurpe euery mans goods he careth not how Not remembring the iudgment and terrible damnation of God for his so doing and that it is his bounden duty to suffer and beare such needes and necessities as God layeth vppon vs for our sinnes And that vpon paine of hell fire no man shoulde reuenge his ovvne wronges but commend him selfe to God who can and vvill heare the prayers of the poore in their troubles and needes And that they should offer their supplications to the kinges maiestie and to such other as be appointed for the redresse of such oppression and wronges and not to take weapons armour and force against God and his ordinances In case the Kings maiestie and the rest apointed to see poore mens causes redressed will not hearken to their clamour doubtlesse the ire and vengeance of God will punish them and so much the rather if the people quietly and obediently commend their causes vnto him the which it they do not they perish eternally For there is no traitour nor seditious man can be saued but obediēt and quiet men shall inherite the kingdome of heauen and such as suffer wrong and not such as do wrong or intend to reuenge by strength their owne wrongs Therefore to keepe the people of this Diocesse from the displeasure of God and their King and my selfe from euerlasting damnation I require you most diligently to teach them this chapter euery weeke one part of it the Saterday at euensong the other the Sunday at the morning prayer and the third part the Sonday at euensong Thus fare ye all wel and God giue vs grace al well to discharge our offices commended vnto vs. Yours with all my heart Brother and fellow-preacher Iohn Gloucester To the Christian Reader _●He office duty of a christian man is contained in two parts The firste that be vse himselfe aright and reuerently with God The seconde that hee vse him comely and honestly with man In the Epistle to the Romans from the beginning S. Paul hath fully and sufficiently declared the duty and office of man towards God towardes the end he declareth how we may honestly do our duties towards men Both these offices must diligently be knowne and exercised And because a ciuil outward life seeme it neuer so honest is meere and very hipocrisie and can not please God except the mind and soule inwardly bee well affected towards him I thinke it conuenient briefly to declare wherein S Paul in this epistle doth put the religion of the heart of man towardes God and then we shall the better descende vnto such dueties and offices as appertaineth to all maner of persons as well publique as priuate First S. Paule perceiueth that the grace and promises of God cannot be knowne of man vntil such time as he be brought to acknowledge and displeasure of his sinnes The Phisition Phisicke be vnprofitable vnto such as know not that they be sicke as Christ sayd Math. 9. I came not to cal the i●st but sinners to repentaunce Therefore we must know the wound of our soules and the sickenesse of sinne before we can get any profit by the grace of God We must confesse that all men and women except Christ are borne the children of yre and of Gods displeasure and that we beare about in vs synne that alwayes repugneth the spirit wherby we are acertayned that we be always subiect vnto synn as S. Rom. 11. Paul sayth be concludeth al men vnder synne because he might haue mercy vpon al. Seing we are all synners and the rewarde of synne Rom. 6. Ephe. 2. S. Paules conclusion where be sayth we are borne all the children of Gods displeasure is true How then may we be deliuered from this great yre and displeasure 1. Ioh. 4. Rom. 5. By the mercye of God the father towards vs that first loued vs or we loued him whiles we were yet his enemies But what is that wherewith all we may be annexed and reconciled vnto God by his mercy when there is no good thing in 〈◊〉 but all filthy sinful It is Iesus Christ the son of God most dere beloued in whom the father is contēted by whō he is recō ciled vnto al sinners that repent beleue his promises Mat. 3.17 Ephe. 12. Col. 1.2 Rom. 8. Phil. 2. for the merites sheding of Christs bloud his dere beloued sonne After that we see and perceiue so great a mercy pitty of our heauenly father that wold not fauour nor spare his only sonne to dye for our redempio but gaue him to the most cruel vile death of the crosse forvs how should not we trust to so merciful a father in al our troubles aduersityes whether they be of body or soul Why should we not cal onely vpon so merciful a God Mat 11. If we do thus amend our liues beleeue his promises and study a better lyfe Luk. ● we shall not onelie be saued by his mercy but also glad to serue him and walke before him in innocency purenes of life also obediently quietly in the world giue reuerence and loue to all persons accordingly to whom honor honor to whom loue loue to whom iustice iustce to whom mercy mercy Vnto this christian ●uietnes reuerence loue and feare doth at the scripture exhort vs cheefly this present 13. chap. to the Ro. For the vnderstanding wherof the better I note at the beginning a certaine diuersitie and difference of persons There be and euer hath bene some publique persons and some priuate persons Publique persons be those that beare any office rule re giment or dominion in a common wealth as a king with all his iustices Maiors Sheriffes Baliffes Constables and other Priuate persons be such as be subiectes vnder these officers These two persons must be diuersly vsed the duety that is due vnto the one is not due vnto the other in ciuill respectes And seeing we must liue with both these persons and states apointed to be in the world by almighty God S. Paul in this Chapiter is very diligent to teach instruct vs how we should liue accordingly in truth and honesty towards them both The diuision of the Chapter Partes 1 VVhy the superiour powers should be obeyed Partes 2 How we be debters of loue to the publique person and Magistrate and to the priuate person that is a subiect indifferently Partes 3 Containeth an exhortation to innocencie and honestie of life that the truth being once knowne and receiued euery man should abstaine and kepe him selfe from filthinesse and vncleane life The first part concerning the obedience of the Magistrates The Text. Let euery soul submit himselfe vnto the aucthority of the higher powers SAint Paul pronounceth generally that euery soule that is to saye euerye man shoulde

subiectes duety to obey them so is it their duety to watch and be circumspect that they trouble nor vnquiet any thing in their offices contrary to the word of God whose officers they be In case they doe although the subiects may not nor vpon paine of eternal damnation oughtnot by force nor violence to resist the officer in his high power yet he should and is bound to thinke him selfe that God can and will as wel reuenge the abuse of his office in him as punish the subiect for the disobedience of his ordinaunces towards the higher power If it be true that S. Paul saith the higher power to be the ordinance of God it is very damnable iniquitie that for any priuate affection or other vniust oppressions for any man to depose the Magistrats from their places and honor appointed by God or els priuily or openly craftely or violently to goe about to change or alter the state and ordinance of God and there withall God is sore offended as it doth apear by the grudging and murmuring of the people against Moses in the desart Sam. 8. the which thoughts and conspiracies of the people against their Magistrate and gouernour the Lorde punished with Death Num. 14. and kylled them all before they came to the land of Canaan For euen as Kinges and Magistrates be appointed and ordayned of God euen so be they also defended by him as it appeareth by Dauid Iosaphat 2. Sam. 17.18 and other And the sedition and treason redounded alwaies to the destruction of the people at length as is to be seene in Absolon Architophell Catlime Brutus Casius and other that destroyed not onely them selues but also the people by such treason and disobedience against the ordinaunce and appointment of God as yee may see here by the text of S. Paul that followeth which is his second cause why the higher powers should be obeyed And as he sayd first they should be obeyed because their place and authoritie is the ordinaunce of God so now in his second cause he sheweth what great daunger and perill it is to resist and disobey Gods ordinaunces The text And they that resist shall receiue to them selues damnation A● though hee had sayde least yee shoulde thinke it a light thinge but a trifling matter to withstand and disobey the Magistrates vnderstand ye that in your so doing ye withstand and fight against God and therefore yee prouoke iudgement and vengeaunce against your selues and be culpable and gyltie of Gods euerlasting displeasure if yee repent not and giue ouer your obstinate and disobedient rebellion Here Saint Paule hath set foorth the ende and successe of sedicion Treason conspiracie and rebellion to say destruction both of body and soule Who is able to contend and fight with God and ouercome him Is not he onely almighty and onely strength Absolon with a thousand traitours against one true subiect preuailed not against his father Dauid but dyed the death of a traitour Euen so did those whom before I named And as saint Paule speaketh here Mat. 26. so speaketh Christe to Peter Hee that stryketh with the swoorde shall perishe by the swoorde if Gods worde bee true as it can not be fals al such as do by thought word or deed intend to trouble vnquiet change aulter moue or resist the ordinauce of God which is the Magistrates and higher powers must needes of necessitie perishe as well in this world as in the world to come except they repent and cease from doing of euil Now goeth S. Paul fourth with the text The Text. For rulers be not to be feared of such as doe well but of such as do euill BY these wordes S. Paule declareth two things First he warneth the Magistrate of his office least when he shal perceiue it to be the ordinance of God and that no man should more resist and contrarye it then to resist and contrary God should waxe arrogant and proude and beginne to fauour and flatter himselfe to much vnder the tittle and pretence of Gods power But God forbid sayth saint Paule that the Magistrate shoulde thinke any such thing he shoulde remember rather that hee is appointed to his place to defēd helpe preserue such as be good and punish such as be nought euill This commandement did God command to the higher powers in the commō wealth of the Israelites and that they shoulde not lift vp their hearts aboue their brothers Exod. 18. Num. 27. Deu. 1.16 and 17. 2. Par. 39. Psal 72.82.101 but to vse indifferencie iustice with all indifferently without exception of persōs as ye may read in the holy scripture The second part of S. Paules words commendeth the Magistrats for their vtilitie and commoditie in the common wealth because that by their authoritie euill doers among the people are punished and corrected that honest and true men maye liue in rest and quietnesse And for this commoditie and necessary vse we bee bound to obey them For through their diligence labour and paynes vnder God we eate heare the worde of God labour bring vp youth househouldes be in quietnesse the goods thereof with Cities Townes and Villages of the realme These commodities be great and worthy of thankes especially to God and then to the higher power Saint Paule followeth his purpose with these wordes The Text. Wilt thou be without feare of the higher power Do well then and so shalt thou be praysed of them WHere as before he sayd the high power was a feare to euill doers in these wordes hee sheweth how men may be without feare of the Magistrates to say if men do wel for wel doing pleaseth Gods order and Gods order beeing pleased feareth not nor punisheth the wel doer And whereas Saint Paule speaketh of feare to the higher power we muste vnderstand that feare is of two sortes one is if loue and good will anexed and knit with reuerence and loue and this feare is onely in godly and vertuous men that delight to be ordred and ruled after the order and appoyntment of God The other feare is annexed w e spite hatred enuy disdain the wisheth ther were no order law nor Magistrates and those that bee to destroy them o● to bring them out of credite and estimation among the people This feare is wicked and damnable and a testimonie of an euill and cursed conscience and forbidden here in this place by S. Paule Saint Paule continueth in the commendation of the Magistrates saying The Text. For he is the Minister of God for thy wealth HEre Saint Paule addeth an other commendation of the higher power the which consisteth in two members wherefore he shoulde be obeyed The firste is because he is the Minister of God The second because hee was instituted and appointed by God for the wealth and commoditie of the subiect In this that Saint Paule calleth him the Minister of God he putteth the subiect in minde againe that who so euer contemne or disobey the