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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	life_n	see_v	16,095	5	3.5035	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15132	A most godly and learned sermon preached at Pauls crosse the 17 of Nouember, in the yeare of our Lorde. 1583.	Whitgift, John, 1530?-1604.	1589 (1589)	STC 25432; ESTC S114940	18,891	64

reason is the commoditie that redoundeth to the Subiects by hauing and obeying of Magistrates S. Paul saith that Princes are not feareful to those that doe well but to those that doe euill c. S. Peter like wise affirmeth that Kinges and Princes are sent of GOD to the punishment of those that doe euill and to the praise and commendation of those that do well S. Paul exhorteth vs to pray for Kings that we may leade vnder them a quiet and a godlie life So that Princes and Magistrates are the cause and meanes of quietues and godlines Where there are no Magistrates there is contention strife sedition c. yea oppression and iniurie for the mightier deuoureth and spoyleth the weaker Well saith Chrisostome Malum quidē est vbi nullus est Principatus multarum cladium haec res existit occasio confusionis turbationìsque principium Sicut enim si ex Choro ipsum Choriphaeum auferas nequaquam modulatus Chorus vel ordinatus existit phalanx militum si ducem non habeat nullo modo numero acies illa vel ordine procedit nauis si gubernatore priuetur pessum eat necesse est gregi si pastorem abstuleris cunctus dispergetur peribit malum igitur est vbi nullus est Principatus subuersionis quippe hoc est argumentum It is passing ill where there is no gouernement for that is the occasion of great harme as also they beginning of trouble and confusion For euen as if you take from that Quire their Chaunter the same will neither be in good tune or good order and so if a band of Souldiars haue not his Captaine it can in no case march on eyther in dewe number or decent order and a Ship wanting his Pilot must needes miscarrie and at length be sunke also if a flocke forgoe his Sheppard the same necessarily must be scattered and so perish Euen so is it to them that haue no gouernement for that is to them an argument of their ruine and destruction And againe Libertas dissoluta moderamine carens vbique mala confusionìsque causa est Loose libertie not restrained by gouernement is euery where naught and the cause of all confusion Because equalitie saith the same Author engendreth strife nature it selse hath appointed diuers kindes of gouernements as of the Maister ouer the Seruant Parents ouer their Children Husbands ouer their Wiues Princes ouer their Subiects Vbi nullum est imperium ibi nullus ordo vbi multorum ibi seditio vbi autem non est or do ibi iam ruinae ostium patet Where there is no gouernment there is no order where many gouerne there is sedition and where no order is there a gap is opened to all desolation It is therefore euideut that Magistrates are for the benefit and commoditie of those that are gouerned and therefore must be obeyed The fourth reason is the punishment of those that are disobedient It is said in the Commaundement that those which obey their Parents shall haue long life then it must néeds follow that the daies of such as are disobedient shall be shortned It is Gods owne law that such as disobey the commaundement of the high Priest of their Parentes or of the Magistrate shall die the death The horrible destruction of Corah and his companions whome the earth for their disobedience swallowed vp quick sheweth howe greeuous a thing it is in the sight of God to disobey So dooth likewise the example of Absolon Achitophell and diuers others Read the Histories sacred or prophane you shall plainely see that disobedience to Magistrates was neuer or very sildome suffered to be vnpunished Experience it selfe dooth teach so much For mine owne part in inferior gouernments I haue sundrie times noted that those which haue shewed themselues contentious against their Gouernours haue either neuer come to bee Gouernours themselues though they haue desired it or else if they haue attained thereunto haue receiued the same measure But howsoeuer disobedient persons in this worlde escape temporall punishments sure it is that they shall not escape eternall in the worlde to come vnlesse they repent S. Paule saithe That they which resist and disobey procure vnto themselues damnation And in another place hee reckoneth disobedient persons among those which shall neuer come into the kingdome of heauen The Apostle Iude pronounceth an euerlasting woe against all those which follow Corah in his cōtradiction and disobedience Well then the word of God expresselie commaundeth obedience Magistrates are appointed of God it is profitable and beneficiall for vs to haue them God plagueth and punisheth disobedient persons therefore obedience is necessary and obey wee must So that this lesson of S. Paul may not bee forgotten you must be content to heare it It is our dutie to preache it The Apostle saith Admone illos vt principatibus ac potestatibus subditi sint c. Warne them to bee subiect to rule and power But now peraduenture some will be desirous to knowe wherein obedience consisteth Obedience consisteth principallie in these foure things first in dooing that which the Magistrate cōmaundeth and in obseruing of lawes Secondly in praying for the Magistrate Thirdly in fearing and honouring of him Fourthly in paying vnto him tribute Touching the firste the Apostle saith heere expresselye that Titus must teach them to doe the Magistrates commaundement There are many that professe obedience in wordes but deny it in déede they yeelde a certaine generall kinde of subiection but performe it not in specialties They graunt as the Schooleman saith Reuerentiam subiectionis but they denie obedientiam iussionis They graunt reuerence of subiection but denie obedience to that which is cōmaunded Whereas they ought to performe both Why call you me Lord Lord saith Christ and doe not those things which I commaund you Not he which said he would doe his Fathers commaundement and did it not was counted obedient but rather hee which said hee would not doe it and yet did it And to what purpose serue either Magistrates or lawes if they bee not obeyed Populus saith Chrysostome non obsequens Principi similis est populo principem non habenti imo etiam deterior c. That people that obeyeth not the Prince is like to them that haue no prince yea and woorsse too And againe hee saith Ne mihi dixeris esse regnum vbi est legum transgressio Neuer say that to be a kingdome where lawes be neglected and broken Regnum amisisse videtur saith a Philosopher qui obedientiam amisit Solitudinis vastitatis Dominus esse videtur Rex ille cuius dicto ciues non obediunt Desinunt esse Principes quando qui parêre debent mandata spernunt He seemeth to me to haue lost his kingdome who hath lost the obedience dew vnto him from his subiects Nay the king seemeth rather to be a Lord of vn inhabited and desert places whose subiects obay not at his command

me of sinne Neither doth S. Paul require that a Bishop should not be blamed but that he should be blameles and admonisheth Timothie that hee receiue not against a Bishop or minister any accusation without two or three witnesses It hath beene the lot of Bishops c. at all times to be ill spoken of Basill saith that in his time whosoeuer could raile most of the Bishops in their sermons as manie yong Preachers then did were best liked of the people and coumpted most perfect and most holy Nazianzen complayned that the state and condition of Bishops in his time was far worse then the condition of the Apostles in their time For they were a gazing stocke to Angels and men onely to men saith he of the better sort to Princes Magistrates c. But we meaning Bishops are a common spectakle and talking stocke to Angels and men but to men of the basest sort to the common people to men vnworthie They rayle vpon vs in euerie place in the streetes in the Tauerns in their feasts standing at their dores yea they bring vs vpon the stage and the verie Players iest of vs. This saith Nazianzen The same complaint maketh Chrisostome like wise so doeth Ierome and other of the auntient 〈◊〉 which is soine comfort vnto vs who liue in these daies and receiue the same measure But I will leaue off to speake anie more concerning our selues and commit our cause to him that iudgeth iustlie and knoweth the secrets of the heart before whome I summon to appeare all those blasphemous tongues which cease not continuallie to slaunder vs there to aunswere mee and others of my bretheren when it shall please him to call vs all to an accompt vnlesse they shall in the meane time repent I will in a worde or two declare how haynous a crime it is to speake euill of Magistrates God doeth exp●esselie forbid it Dijs non detrahes Principi populi tui non maledices Thou shalt not rayle vppon the Gods neither blaspheme the ruler of thy people Thou shait not saith the Preacher speake euill of the Kinge no not in thy thought neither shalt thou slaunder the rich man in thy priuie chamber For the birds of the Apre shall bewray thee c. God so abhorreth the speaking euill of Kings and Princes that he wil not haue it kept secret though it bee spoken neuer so secretlie Marie Moyses sister was smitten with Leprosie because she murmured against her Brother If Marie saith Chrisostome was so punished for murmuring against her brother and that but once how canst thou escape scotfree which daylie railest against thy Prince and Gouernour He that speaketh euill of Father and Mother by the law of God ought to die If those saith Chrisostome that speak euill of their Parents by Gods lawe are punished with deathe what iudgement art thou worthie of who darest speake euill of him which is to bee preferred before Father and Mother meaning the Magistrate God saide to the sinner as the Psalmist reporteth Why doest thou preach my lawes and takest my Testimonie in thy mouth c. And shewing the cause why hee woulde not haue him to preach his lawes he saith Sedens aduersus fratrem loquebaris Thou sitting speakest against thy brother Now saith Chrisostome if God by his owne voice pronounce him vnworthie to preache his lawes and to professe his worde which speaketh onely against his Brother shal wee thinke him worthie to preache or count him a professor which speaketh euill of Magistrates The wise man speaking of all slaunderers saith that they are to be abhorred of men Dauid saith that hee will persecute him that slaundreth his neighbour The Law pronounceth him to be accursed which backbiteth his neighbour S. Paul placeth backbiters and slaunderers among those that shall neuer enter into the kingdome of Heauen The Apostle Iude writeth in his Epistle that Michaell the Archangell when hee contended with the deuill about the body of Moses did not giue vnto him any railing spéech Michaell the Archangell did not rayle vpon the diuell no not to his face Then they that rayle vpon Princes and Magistrates not to their face but behind their backes are no Archangels nay they are no Angels nay they are deuils For the deuill was the first Calumniator as his name testifieth and is the father of backbiters and slaunderers euen as he is of liers Certaine then it is that back biting slaundering is an horrible crime and a manifest signe of disobedience And therefore Peter and Iude ioyne them together saying they contemne superioritie and are not ashamed to speake euil of those which are in authoritie And the Apostle in this place to his precept of obedience like wise ioyneth this that they speake euill of no man as though hee shoulde say if they speake euill of men they cannot be obedient The second note is Contention For the Apostle addeth admonish them that they be not contentious Contentious persons cannot bee but difobedient for they are proude Pride engendereth contempt contempt bringeth forth disobedience And proud persons are euer contentious Inter superbos semper iurgia Among the proud there is euer strife Prou. 13. 10. And againe Homo peruersus suscitat rixas A froward bodie causeth strife Prou. 16. 28. Contention of it selfe is such an euill that it is sufficient alone to make a man wicked though he seeme otherwise to be neuer so holie So long as there is amongst you saith the Apostle emulation contentions and factions are you not carnall and walke according to the flesh And in the epistle to the Galathians hee placeth contention among the works of the flesh S. Iames saith that where contention and emulation is there is trouble and euerie euill worke Iude saith that those which seperate thēselues meaning coutentious persons followe their owne lusts S. Paul secludeth those that are contentious from the Church onely because they are contentious If any man bee contentious amongst you saith hee wee haue no such custome neither yet the Churches of God as though hee shoulde say a man can not be contentious of the Church of God Chrisostome saith that the name of the Church is a name of consent and concorde and that therefore they that are contentious make diuision can not be said to be of the church Augustine affirmeth that though a man doe beleeue all the Articles of the Christian faith according to the Scriptures yet if he doe not cōmunicate with the vnity of the church but breake the peace thereof he is not of the Church And againe that whosoeuer so commendeth himselfe to the people that he causeth them to follow him and thereby maketh diuision in the Church non est de illis montibus in quos illuminat altissimus Is not of those hills which the highest God giueth light vnto Chrisostome affirmeth that it is no lesse crime to make diuisiō in the church then it is