Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	king_n	kingdom_n	son_n	8,354	5	5.2182	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15167	A plaine exposition vpon the whole thirteenth, fourteenth, fifteenth, and sixteenth chapters of the Epistle of Saint Paul to the Romanes Wherein the text is diligently and methodically resolued, the sense giuen, and many doctrines thence gathered, are by liuely vses applied for the benefit of Gods children. Performed with much varietie, and conuenient breuitie, by Elnathan Parr Bachelor in Diuinity, and preacher of Gods word. To which is prefixed an alphabeticall table, containing the chiefe points and doctrines handled in the booke.	Parr, Elnathan, d. 1622.	1622 (1622)	STC 19321; ESTC S114077	263,450	369

such complements which may take vp that time which ought otherwise to be bestowed 2 The other 2. Ioh. v. 10.11 If any come to you and bring not the doctrine of Christ receiue him not into your house nor bid him God speed For he that biddeth him God speed is partaker of his euill deeds An Hereticke and stubborne maintainer of false doctrine against the foundation is not to be saluted Polycarpus meeting with Marcion the Hereticke refused to salute him and when Marcion said Cognosce nos Irenaeus aduers Haeres l. 3. c. 3. I pray you take knowledge of vs Polycarpus answered Cognosco te primogenitum Satanae I know thee for an Impe of the Diuell Wee may pray for such but we may not familiarly salute them Thus much of the generall doctrine of Salutations now of the particular persons saluted The first whom Paul saluteth are a married couple Aquila and his wife Priscilla who are described in the third and fourth verses which description as the rest following containeth a commendation of them These are here described three wayes 1 By their Names which doubtlesse are from the Romane tongue the woman being here and elsewhere called Prisca in some copies but the Romanes very vsually called women by Diminutiues as Drusilla Petronilla Domitilla Tulliola so Priscilla either noting their loue to them or the softnesse of their sexe or their lesser stature There were other of these names but after them as one Aquila who of a Heathen became a Christian and of a Christian at length a lew who translated the old Testament into Greeke and thereby much peruerted the Scriptures Also there were diuers of the name of Priscilla some vertuous but one infamous namely one of the impure prophetesses of Montanus But these are that Aquila and Priscilla of whom we reade Acts 18.2.3 by nation a Iew borne in Pontus by occupation a Tent-maker 2 By their Helpe which they afforded Paul not onely in making of Tents for Paul was of that trade but in Christ Iesus that is in preaching the Gospell of Christ not that they preached but furthered the preaching many wayes priuately as occasion was offered Act. 18.26 as by Catechizing of Apollos and by protecting of Paul as it followeth in the next verse No man is so meane Obser but hee may be and ought to be a furtherance to the preaching of the Gospell If Parents and Masters would bring vp their children and seruants in the feare of God and vnder discipline it would be a great furtherance to a Minister Also priuate men by their prayers good life and liberalitie may much set forward the Ministery of the Word 3 By their loue to Paul set downe by an infallible token of it which was that for his life they laid downe their owne neckes Greater loue can no man shew then to venture his life for his friend This is amplified by Pauls thankefulnesse and the Churches to them for it When or where or in what manner this was done is no where set downe that euer I read It is supposed to haue bin either at Corinth or at Ephesus in both which places Paul was in danger and they in his company Acts 18. and 19. There are three persons for whom we are to venture our liues Obser 1 For our Naturall parents for we receiue our liues from them 2 And most principally for the Father of the Countrey for the King or Supreme Magistrate 2. Sam. 21.17 as Abishai for Dauid for the King is more worth then ten thousand others 2. Sam. 18.3 3 For our faithfull Preachers being publike persons and such as may by their labours saue many soules Hearers owe themselues to their Pastors as Paul telleth Philemon Phil. 19. and their liues as in the example of Aquila and Priscilla They ought not then to rayle on and slaunder their Teachers neither ought they to defraud them of their due maintenance but they ought to submit to their godly admonitions Thou owest thy life to thy Teacher much more the reformation of thy wicked life at his admonition Paul giues thankes to them so doe all the Churches of the Gentiles also for Paul was the Apostle of the Gentiles and by his death they had had an vnspeakable losse We must giue thankes to God for his blessings Obser 1 also to the instruments by whose meanes God bestoweth them vpon vs. Singular examples of thankfulnesse are Dauid and Elisha the one enquiring for some of the house of Saul that hee might shew kindnesse to them for his friend Ionathans sake 2 Sam. 9.1 the other in studying how to requite the woman of Shunem 2 Kings 4.8.13 Gen. 40.23 On the other side Pharaohs Butler is an example of vnthankfulnesse though afterwards he acknowledged his fault Gen. 41.9 So is Ioash King of Iudah who vniustly caused to bee put to death the sonne of Iehoiada the high Priest which Iehoiada had saued his life and aduanced him to the kingdome For thus is it written 2 Chron. 24.22 Thus Ioash the king remembred not the kindnesse which Iehoiada had done vnto him but slew his sonne A people are bound to them who shew kindnesse to their Teacher Obser 2 VERSE 5. Likewise greet the Church which is in their house SAint Paul salutes the houshold of Aquila which he cals a Church for the priuate duties of Gods worship as prayer catechising reading the Scriptures c. performed therein and also for the good and orderly life of the family It is not like that Saint Paul meaneth the Saints which met there for the publique seruice of God by reason of the particular salutations of diuers of them following We ought so to gouerne our families that they may bee worthy to be called Churches Obser Adams house was called The face of God Gen. 4.14 And so did Abraham and Iacob Gen. 18.19 Gen. 35.2 Iosh 24.15 Psal 101. Acts 10.2 and Ioshua Dauid order their families Also Cornelius though a military man A house where there are no exercises of religion but where idlenesse lying slandering common swearing cursing are rife and where drunkennesse vncleannes and riotous liuing are ordinarily practised may bee called an assembly of Atheists a denne of theeues and lewd beasts and the Diuels chappell rather then Church of God As our bodies and soules so our families are to be consecrated to God as his holy Temples VERSE 5. Salute my welbeloued Epenetus who is the first fruits of Achaia vnto Christ EPenetus is here saluted and described three wayes 1 By his name Epenetus that is as the Greeke soundeth praise-worthy or laudable and doubtlesse his life was answerable to his name 2 By Pauls loue to him his welbeloued without doubt for his vertues 3 By his forwardnesse in Religion The first fruits of Achaia vnto Christ that is one of the first that in that countrey receiued the Gospell and gaue his name vnto Christ This is expressed by a speech alluding to the Leuiticall Law

step of liuing to the Lord is not to liue to our selues Dimidium facti qui benè caepit habet It is easy to liue to God when we haue once learned not to liue to our selues If thou hast thoughts of seruing God then thy selfe that is thy flesh will say If thou wilt serue God then bid adieu to thy pleasures thy profits thou must be hated scorned and suffer persecution If thou canst ouercome this and deny thy selfe thou hast wonne the goale and hee that beginnes not here will neuer proue Christs disciple for thus saith our Sauiour Luke 9.23 If any man will be my disciple let him deny himselfe and take vp his crosse and follow me If a man be called in question for the Gospel and haue not learned this lesson he will renounce Christ before he will dye for him Pride couetousnesse enuy malice reuenge c. were easily conquered and banisht if we could deny our selues Thou hast opposed the Church a long time refusing to kneele at the Sacrament and to submit to orders established It appeares that they are lawfull and thou art not able to gaine-say it and yet thou yeeldest not What is the caus thou hast not yet learned to deny thy selfe Thy heart tels thee that it is a disgrace to bee conuinced to haue erred all this while especially hauing beene peraduenture violent against the orders Now I beseech thee whosoeuer thou art that standest out in these things whether thou be Minister or other that thou wilt examine thy heart hereupon Examine whether thou doest respect thy credit before men more then the glory of the truth and the peace of the Church Yea let vs all examine whether we would not sooner being put to it offend or deny Christ for our commodity sake then lose our commodity for Christs sake Paul sometime complained that all seeke their owne Philip. 2.21 and not the things which are Iesus Christs If we doe so preserring our base dunghill names before the duty wee owe to God will not Christ say to vs at the last day Nay thou preferredst thy profit pleasure before me thine owne will before mine thy credit before the glory of my name thou hast thy reward what shall become of vs if we be so found Let vs therefore deny our selues let vs giue our selues to the Lord and to his Word and if any motion thought 2 Cor. 8.5 inclination affection desire arise in our hearts contrary to Christ and his word let vs kill it and cast it out as a most vile enemy confederate with the Diuell VERSE 8. For whether wee liue we liue vnto the Lord or whether we dye wee dye vnto the Lord whether we liue therefore or dye we are the Lords THe first part of this Verse sets downe the affirmatiue end which true beleeuers haue in life and death viz. to liue and die to the Lord of the which hath beene spoken in the seuenth v. to which indeed that part doth specially belong The other part of this verse Whether we liue therefore or dye we are the Lords is a most sweet and comfortable Illation hauing the force of a reason to proue that wee should not liue and dye to our selues but to the Lord. The reason is taken à relatis from things that haue a necessary relation one to another They which are the Lords seruants must liue and dye to the Lord. But we are the Lords seruants Therefore c. Here is an affirmation of a thing and an amplification of it The affirmation is We are the Lords The amplification is from the extent of it which is double 1. of State 2. of Time Of State in life and not onely so but in death Of Time both in life and death We that is which beleeue not with a temporary or historicall faith onely but with a true liuely applying iustifying sauing faith The Lords How his creatures it is true but so are the stones in the street yea the diuels how then not his enemies though there be many such euen in his Church but his seruants bound to doe his will and to bee at his disposition whether if it be to liue or dye He hath created vs and doth daily preserue vs It is equall that hauing our being and maintenance from him we should be subiect to his will He hath redeemed vs and so the Father hath giuen vs to him which is most proper to this place as the next verse sheweth we were in captiuity vnder the diuell bound and holden downe vnder him but Christ hath rescued and redeemed vs and therefore we are his bounden seruants in life and death But we are brethren with Christ Obiect and coheyres with him True Answ as we are sonnes of God the Couenant makes vs sonnes but the Redemption seruants The Lords yet we haue not all the meaning We are then the Lords that is in subiection to him and also vnder his tuition Our seruice to him is not onely hereby implyed but and that principally his care and protection of vs. As Colos 4.1 Masters giue to your seruants that which is iust and equall Iust that is feed them gouerne them protect them reward them So we are the Lords to receiue from him as well as to performe vnto him Whether we liue or dye That is in all estates of health sicknesse riches pouerty prosperitie aduersity life death and also at all times euen for euer All true beleeuers are in the Lords seruice Doctr. and vnder his care and protection Psal 55.22 Cast thy burden vpon the Lord and he shall sustaine thee 1 Pet. 5.7 Casting all your care vpon him for he careth for you 1 Cor. 3.21.22.23 All are yours whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and yee are Christs and Christ is Gods We ought not to dissent and wrangle one with another Vse 1 wee are holden in a common seruice to one Master and are entertained of him with an equall care and loue Wilt thou iudge thy fellow seruant Is it equall that hee should order his life and conscience according to the Rule of thy will or of the Lords Workes of seruants in regard of vertue or faultinesse are to be measured by the will and law of our absolute Lord and Master It is a great dignity to serue King Salomon Vse 2 but vnspeakable honour and happinesse to be the feruant of Christ 1 Kings 10.8 Iohn 15.15 Heb. 2.11 a wiser richer and more gracious Master then Salomon could be who vseth his seruants not as vassals but as his deare friends and brethren protecting them prouiding for them and rewarding them with euerlasting life Be patient vnder the crosse euen in death Vse 3 for in life and death we are the Lords be thou in vtrumque paratus liue willingly and if it be thy Lords will willingly die Be willingly rich and not vnwillingly poore willingly enioy thy children and if thy

Then a Synechdoche one kind for all coactiue power He beareth According to the fashions of Princes who haue certaine Officers going before them carrying the Ensignes of their power Thus the Romanes had certaine Bundels of rods and axes carried before their Magistrates by 12. Sergeants and the Kings of England Scepters and a Sword In vaine He carries not the sword for fashion or for a shew but as hauing power of life and death He may reproue with words and he hath power also to strike with the sword Dau. 5.19 Vana sine viribus ira Authority were but an idle name if it were not inuested with the power of the sword He is the Minister of God as before A reuenger to execute wrath c. Vengeance is proper to God and by God communicated to Magistrates who otherwise had no power to reuenge neither may inferiours execute priuate reuenge Wrath. The wrath of God or punishment so called signifying all manner of castigation as mulcts sines imprisonment banishment proscription death c. The Magistrate is appointed for the punishment of them which doe euill Gen. 9.6 Who so sheddeth mans blood Doctr. by man shall his blood be shed By this Scripture the power of the sword is confirmed to the Magistrate So Exod. 21.14 and S. Peter affirmeth that Magistrates are sent for the punishment of euill doers 1. Pet. 2.14 May the Magistrate pardon Quest a malefactor deseruing to die by the law of God and conuicted The Supreme Magistrate may Answ and also encrease or diminish punishments according to circumstances if it be more for the good of the Common-wealth and no fraud to God or good men So Dauid aggrauated the punishment of theft by his sentence vpon a rich man which should haue stolne the only sheepe of his poore neighbour a 2. S●m 12.56 Also he forbore Ioab that wilfully murdred two famous men Abner and Amasa for he was a valiant man in great account with the people and there was great need of him But Salomon executed Ioab and in the flower of his wisdome vpon good reason pardoned Abiathar the Priest a man worthy of death b 1. King 1.26 Warre Vse 1 a cruell thing I confesse yet lawfull and necessary sometimes by this place as he may draw his sword against a priuate troubler of the Common-wealth so against a publike whatsoeuer Erasmus saith to the contrary c Erasm Adag Chil. 4. Cent. 1. Adag 1. The Saints by Faith subdued kingdomes and turned to flight the armies of aliens Hebr. 11.33.34 When the Souldiers demanded of Iohn what they should doe If he had misliked warre he would haue bid them to hurle away their swords rather then bid them be content with their wages as Saint Augustine hath obserued d Aug. epist 5. Marcel 〈◊〉 dirissime to 6. l. 22 contra Fanst●m cap. 74. So that warre is lawfull and if the King command lawfull for the subiect to draw his sword but not without his authority It is the duty of Magistrates to punish offenders Clemencie is most commendable in Princes Vse 2 Nero in the beginning of his Empire when he was requested to set his hand to the execution of an offender would say vtinam nescirem literas I would I could not write which procured him great loue among the people And Theodosius the yonger being asked why hee neuer executed such as iniuried him answered I would to God it lay in me to reuiue them which be dead e Secrat Schol. Eccles hist l. 7. 5. p. 22. A princely voice Yet seuerity is necessary and God requires that wicked men should be punished Impunity is a great entisement to sinne It is true which the Orator f Aeschines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said There is no profit of that Gouernment which hath not instruments of punishment for wicked men It is profitable for the Common-wealth for the safetie of the Good who are in some sort wronged when wicked men are spared The Physitian purgeth our bodies of peccant humours and the Soueraigne Magistrate is the Royall Physitian of the State A wise King saith a wise King g Prou. 20.26 scattereth the wicked and bringeth the wheele ouer them Also for the amendment of the bad who are punished euen for this also that others may be warned by their example If they will not amend let them be made Triacle to expell the poyson of sinne out of others The execution of Iustice in this kinde is like Thunder which striketh few but feareth many h Poena ad paucos metus ad omnes Smite a scorner and the simple will beware Prou. 19.25 So God will haue the entiser to Idolatry i Deut. 13.11 the false witnesse k Deut. 19.20 and the incorrigible sonne l Deut. 21.21 to be seuerely punished for a warning and example to others Magistrates are not to bee a terror to the good but to the euill Dat veniam coruis vexat censura columbas is a foule mistaking of the marke They must diligently examine matters that they may pronounce right iudgement neither must they proceed for fauour or affection for they iudge not for man but for the Lord as said a iust King m 2 Chro. 59.6 It is reported of Artaxerxes long-hand Emperour of Persia n J. Lypsii monitorum exemplorum polit l. 2 cap. 9. that when his fauourite Satibarzanes sued for an vniust thing being drawne thereunto by the promise of a great summe of money the Emperour commanded his Treasurer to bring so much money and gaue it to his fauourite Hold thee saith hee though I giue thee this I shall be neuer the poorer but if I grant thy suite I shall be much the vniuster We are to praise God for our Gouernours and good lawes Vse 4 without which no man should trauell in safetie nor keepe his owne house also to pray for the Magistrates that they may be all of them louers of Religion Iustice Vertue for according to their example are the Commons for the most part fashioned In the time of Iulius Caesar souldiers of Augustus schollers of Nero Poets and Stage-players flourished because these great ones were such As certaine flowers moue according to the motion of the Sunne so do the common people imitate the liues of their Superiours VERSE 5. Wherefore yee must needs bee subiect not onely for wrath but also for conscience IN this verse is the Conclusion of the former Precept and Reasons the Apostle peremptorily determining Subiection to Magistrates There are two parts First The duty commanded Subiection Secondly The reason which is double First because of Wrath Secondly for Conscience sake Both these are generally amplified and particularly Generally in this terme of illation Wherefore that is in effect these things being so that Magistrates are of God that they are his ordinance for the good of mankind and armed with the Sword then Subiection is due both for wrath and also for conscience The particular