Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wonderful_a	world_n	write_v	18	3	4.6262	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68146	A theologicall discourse of the Lamb of God and his enemies contayning a briefe commentarie of Christian faith and felicitie, together with a detection of old and new barbarisme, now commonly called Martinisme. Newly published, both to declare the vnfayned resolution of the wryter in these present controuersies, and to exercise the faithfull subiect in godly reuerence and duetiful obedience.	Harvey, Richard, 1560-1623?	1590 (1590)	STC 12915; ESTC S117347	120,782	204

togither in thy holy sacrament of baptisme and each of them help other in faith the one as instrumētall the other as principall and increase it greatly in aboundance of godly works and because such is our corruption that we are all ouer dead flesh and fainting spirit giue vs in mercy that grace for thine owne names sake as may not be hindered with the lusts of our fleshly natures but passe freely and flow plentifully in all our actions as the riuer Iordan runneth through those miry lakes Samachonitis and Senezar and yet remaineth vndefiled at Bethabara though it mingled it selfe before with defiled waters a parable of a regenerate man it findeth the laudable water againe which was missing for a time it riseth runneth from the corruptiō wherby it stayed a time it breaketh companie with those infected fens and neuer feareth the words of Solinus of Sigonius or any other controller any more being now a perfit conuert in Bethabara and now by Gods will not the worse for that former ill companie and neighborhood O Lord our gouernour how excellent and wonderful are thy workes in all the world Psalm 8. euen the God of Israël he shal giue power strength vnto his children blessed be God Psal 68. yea if they walke through the valley of the shadow of death seeme to die as a shadow looketh like a body yet will they feare no euill Psal 23. for euery valley shall be exalted Esai c. 40. v. 4. Much might be spoken comparatiuely of this riuer to the comfort of sinfull and miserable men but it is sufficient here to note in a word that the fardest side of this riuer from Ierusalem is named a place beyond Iordan so the Euangelist writeth by a prosopopoea in the person of one dwelling in Ierusalem and in his owne person abiding at Ephesus when he wrote this gospell and accounting contrariwise the banke of the riuer which is nighest the citie before Iordan because they of Ierusalem and of the West countries went ouer and beyond Iordan to Iohns baptisme Thus much of the circumstance of place the second part of this history The third part is the circumstance of the person here mentioned and is either iudging and iudged or hearing and standing by the iudgement is giuen by Iohn it is giuen of Iesus and receiued of the Iewes which stand about him of Iohn it is written he seeth Iesus of Iesus it is said he commeth to Iohn and of Iohn it is said he said to his disciples and the rest so that the whole assembly in Bethabara and all other which heard his saying euer since that day to this or shall heare it to the worlds end were and are and must be auditours of the Baptist and witnesses of his blessed word In the sight or obiect of Iohn as it is here set downe two considerations are worthy the marking one is the phrase of speach the other is the certainty of the history for nothing is more certaine in actions then that which is seene neither am I so sure of that which I know by another as of that I know of my selfe Pluris est oculatus testis vnus quàm auriti decem Qui audiunt audita dicunt qui vident planè sciunt saith Plautus in his Truculentus against those braggers which wil be credited by telling of warly acts that they neuer saw among them that are as wise as themselues though Apuleius in the entrance of his Florida would turne that sentence another way and make one eare worth ten eyes in discerning a mans wit more by hearing him speake then by seing him moue because Socrates said to one Speake man that I may see what thou art yet heare to the eare boroweth of the eie his word of knowledge and certainty and I warrant them both they trusted their owne experience more then other mens and with this certainty S. Iohn approueth his doctrine 1. Epist c. 1. v. 1 2 3. and thus doth S. Peter reason for himselfe Acts c. 4. v. 20. and thus in questioning de facto no better answer then I saw it so Dares Phrygius a Troian of Antenors faction is more credible then Homeronida made about 280. yeares after the war so that Autopsia of Dioscorides is more credited thē Plinies great Acroamaticals and Salust writeth the more effectually of Numidian wars betweene Iugurth the Romans because he had trauailed the countrie and viewed the places of their conflicts and to omit Thucydides Caesar and other which did the like S. Ierome writeth to Rogatian that he went to Iury and walked through it that he might more easily perceiue the Acts of the Bible in a surer sort according to that auncient rule without eyes we can haue no Chorography or Chronology and without these two Historie is stone blind being properly named of seing which the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The phrase hath it in an enallage or exchange of time by putting the present time for the time past for this was not written when Iohn saw Iesus but threscore yeares afterward at the least Iohn seeth videt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which proprietie and idiome hath a great and liuely grace in a history while wee suppose that to be in present doing which is already done and past it is a mans nature commonly to marke and perceiue things presently obiect to our senses with more integritie lesse doubtfulnes then either to remēber things ouerpassed or foresee things to come euen as the functions duties of the body are more easily performed then the duties and offices of the mind Thus it pleaseth the spirit to apply his phrase to our capacitie in this text and many other and chiefly to descend in matters of knowledge and of faith in attributing members and affections and actions vnto God in describing the ioyes of heauen and the paines of hell as all doctorall Fathers write and as it appeareth in all art and reason lesse if he should ascend and speake proportionately to the immeasurable proportion of his wisedome wee could no better vnderstand his owne proper phrase then these our eyes can looke into the sunne as a good and gratious prince wil talke plainely and simply with his plaine and simple subiects and a louing teacher perspicuously to his yong scholers Concerning the vse of the history Iohn first seeth and then saith what hee ought to say To teach vs not to speake at auenture whatsoeuer cōmeth to the tongues end but to tread and trie our ground circumspectly do that we ought in reason and right not what we list in affection daliance let thy eyelids direct thy waies before thee Prouer. c. 4. v. 25. the wise mans eyes are in his head saith the Preacher c. 2. v. 14. Looke with Iohn-baptist and then speake with Iohn-baptist vnlesse you will spreaken you cannot tel what and be like those mighty new wits that would be doctors of the law and yet vnderstand not what they speake neither

of God for greater is he that is in you then he that is in the world they are of the world and therefore speake they of the world and the world heareth them we are of God hee that knoweth God heareth vs he that is not of God heareth vs not hereby know we the spirit of veritie the spirit of errour thus much S. Iohn in that place O let vs still and still more and more eschue abandon this spirit of error this spirit of the world this spirit of Antichrist and euer imbrace and acknowledge the spirit of truth the spirit of God the spirit of Christ O let vs for the loue of God for the loue of Christ for the loue of our owne soules euermore seeke the lambe of God follow the lambe of God behold and imbrace the lambe of God looke for the health of our bodies the saluation of our soules the safegard of both not in or from or by any other but only in and from and by the only lambe of God repose our whole beliefe trust and felicity in the lambe of God that taketh away the sin of the world that redeemeth saueth vs wretched and wicked sinners of the world that with his owne precious bloud hath paid the great ransome for the release of our miserable bondage and captiuity vnder the yoke of sinne and hath suffered that great insufferable passion due to vs sinners to bring vs vnto heauen vnto God vnto himselfe sitting on the right hand of the father in all maiestie power and glorie for euer and euer Thus you haue a short confutation of those vngratious worldlings that either with wilfull or no better then beastly violence or with witlesse desperate blasphemy or with fond and obstinate self-loue haue proued themselues the most indiscreet rulers the most vnskilfull writers the most vile and vngodly sinfull men that euer were called men or euer liued in the world I meane first those vngodly antichristian hellish Aristotelists Auerroists Plinians call them in word as they were in deed men of more subtilty then surety which denying the immortalitie of the soule accounting it no better then heat and breath mouing and remouing the body only haue ignorantly and preiudicially denied the finall cause of Christs sorrowfull humiliation and glorious resurrection which saued our soules from damnatiō and death in the nethermost noisome deadly pit the lake of torment the prison of misery and all thraldome world without end and defending the eternity of the world iudging it without beginning and without ending which vndoubtedly was fashioned finished in six daies as we surely proue by the Genesis of Moses the wonderfull prophet of God the wisest lawmaker in Israël the mightiest captaine of armes by the Hexaëmerons of diuers both Greeke and Latin doctors and fathers by our Apostolicke beleefe most stedfastly builded on God the father almightie maker of heauen and earth the sea and all that is in them at whose last comming the earth shall melt away like wax and the heauens shal be folded vp like a garment haue defaced with all their might the maiestie of Christs ascension and denied the eternitie of his last dreadfull iudgement both which wee reuerence and magnifie with all godly loue and Christian zeale hauing visiblie and faithfully seen the one with the Apostles eyes and vnfaynedly looking for the other with liuely heartes with spirituall hunger and thirst with desire to leaue this mad and drunken world to liue infinitely raigne with him in euerlasting life Then I meane those hypocriticall Pharisies those impious Iewes and Iewish confederats succeeding the heathenish infidels and pagans in course and time of yeares but farre before them in all wickednes sinne in euery notorious iniquitie and enormitie that did treacherously and sophistically seeke to vndermine Christ and to take him in his words that in the gall of bitternes and bond of impietie mocked and spitte at him and most grieuously and vniustly disgraced him in spite of heauen and earth of angels and men euen as God had appointed in his secrete ordinance and wonderfull prouidence before the foundation of the world was layd that in the pride and rage of Iudaisme in the height of anger and depth of malice whipped him like an outcast the sonne of God crowned him with thorns like a mad bedlem the innocent lambe of God nay led and perced and wounded him to death like a hurtfull beast the triumphant king of angels and men mightie Sauiour of the world But they soone felt the heauy intollerable hande of God for these so Iewish and diuelish abhominations and when their brasen faces would not blush nor their iron heartes relent the very stones of the temple were riuen asunder the faire vaile was rent in twaine frō the top to the bottom those sensles stones were more soft and pensiue then the Iewes the dead carcases were more tenderly and mercifully affected toward Christ crucified at his one and last exclamation in one hower then the elders of Iury were in all their life time which heard many heauenly admonitions diuers happy promisses sundry blessings and cursings yet liued and died in their gainesayings being at last themselues as stones and carcasses reiected throwne out and troden vpon hauing their children and cities vtterly destroyed and their land layd wast and those mockings and spittings that thorny crowne and vineger and gall those nayles and that speare and that crosse and all the rods and crosses that were laid vpon Christ haue euer since bene laide vpon them being esteemed the most odious abiects of all men the very roges and runnegates of the earth against whom all men haue set themselues euen as they oppose and set themselues against all men like Ismaëites and Edomites more vile in Gods eyes then dunge and clay on the ground and all good and godly Christians are inuincibly confirmed in Christian faith by the shamefull ouerthrow of those Iewish and christians which is come to passe according to the gospell of Iesus Christ for his kingdomes sake and our endlesse comfort and instruction to him therefore be prayse for euer Then I meane the Turkes and turkish religion or rather hereticall superstition that in steed of noble prophets on our side hath but one fugitiue monke but the same one false monke on their part to defend it against our so many learned and constant professours that hath no history for his defence and in that respect condemneth historians that could neuer get any sober and learned orator to maintaine his cause and therfore disaloweth the graces and power of rhetorick that cannot be defended by disputation and therefore forbiddeth all disputations that is forced against his owne will law to prefer Christ before Mahomet our mercifull king before his bloudie captaine for honest and honorable birth for vertuous and wonderfull acts for blessed and heauenly translation himselfe being borne basely and liuing vitiously and dying of lewd causes more like a ruffian

if they were aboue them they speake of peace and make continuall warre they thinke them selues Nathans and good finders out of errors correctors of abuses when as in very deede the parable of Nathan 2. Kings cap. 12. v. 1 2 3 4. is verified by them in the fifth commaundement Honour spirituall and corporall fathers as it was true in Dauid by the tenth thou shalt not couet thy neighbours wife and they are in minde as their works proue thē very Mathans of some one Baals groue or other if all were knowne to vs that is knowne to thee to bring his vilest indignities to passe to make a wofull Democraty without order honour or seemely estate and a right cyclopical and giantlike church and consequently such a commonalty where euery bold one may be a controller of his betters and powre out his fancies like water that runneth apace their arrowes are shot when shall they be rooted out where the stipendiary man may esteeme of his reuerend Lord as the vast rudes by Polyphemus coūteth of superior powers poëtically termed Iupiter and the gods and saith that he is but a cyclops with halfe his eyes yet will do what he list and aske them no leaue though at last he lost his one eye like enough for his blasphemous treason Lord God what a desperate state is this how shall duties be regarded how shall offices bee performed how can thy great name be honored in thy rulers how can the gouernment of ciuill and godly nations endure if the chiefe piller and ankerhold of all feare and obedience be once broken and taken away from thy sanctuary holy church if their hearts be thus set against thy glorie who shall safely trust them in mens affaires if their Deleatur begin at thy house where shall the vngodly and sinners appeare if one lamb and sheepe thus rend another what rendings and tearings shall the woolues make if they behold thy lambe ô God with so cruell and enuious eyes how can they be louing and mercifull toward thy children O how truely haue the Prophets and Apostles compared such men to vnreasonable creatures as Paul hath called the Cretians Euill beasts and Christ surnamed Herod a Fox whom other zealous and learned writers haue followed in like causes of pride and mischiefe but especially Epiphanius aboue other who by his manifold naturall similitudes seemeth to write his bookes of Poisonous beastes being made purposely against rebellious heretickes to omit our countriman Gildas surnamed Sapiens other who dealing plainly against notorious enormities told kings to their faces that they liued like outlawes lions and lions whelps and leopards and beares and dragons and dogs forsaking the rules manners of men and liuing in lust not in order in will not in skill at rouers and rangeal not within bounds and compas madly and drunkenly to let passe the surpassing stile and violent phrases of Luter in this vaine forced vpon causes Therefore from all such reforming discipline that is priuy conspiracie against all rulers from all such falfe doctrine and heresie which no magistrate can allow without periury from such hardnesse and deceitfull contempt of thy word and cōmandement good God saue vs or deliuer vs and let thy will be now done still and still in earth as it hath euer more and more bene in heauen by thy will and lead not thy princes and people into these snares and calumnies of the deuill that in his angelick sophistry goeth looketh like a reformer intending wrong and pretending right that is hony and mealemouthed to looke vnto but hath his entrals compounded of all vnhealthfull bitternesse and is in true tast a wild kinde of Coloquintida or death it selfe in the pot of the prophets children in our schooles and townes which the gatherer shredded in steed of good hearbes being too hasty and presumptuous to aske too ignorant to know of himselfe what he should haue gathered How can I but be mooued hartily to write against some such graue and some such bragging conspirators in these daies whose heresie is more dangerous then any old one being a more winding crooked mutiny then any of them And now at last it is proued no better then a spitefull sect a very mocking Ismaëliticall kindle Gen. c. 21. v. 9 10 11. a counterfet holines a proude selfe-loue an old militar obiection and barbarous paradox renued a fresh and misalledged tush man quoth he temporall and ecclesiastical are synonima it is popery to count ecclesia and ecclesiastica for coniugata cedant togae armis it is a stubburne and arrogant quarel begun vpon priuate aemulation and continued with a brasen forehead vttered first in heate and haste and then defended in earnest one great cause of corrupted artes as Viues iudgeth rightly l. 1. de disciplinis herein following the iudgement of Salomon Bion Seneca and experience it selfe a swelling and harmefull scisme sprung from a colledge mal-contentship to a common-wealth-braule a clamarous and wrangling doctrine of another brytish Sphynx a spotted linx or such not innocent harmelesse as the doctrine of Gods blessed lambe an hypocriticall imposture which hath the face of a man and the tayle of a Scorpion a shew of peace before it and fire powder following it which propoundeth conscience and concludeth iniurie pretendeth purest diuinity and is farthest from charitable necessary christian humanitie a most perfite enmitie to the lambe of God and God himselfe in defacing and supplanting the magistracies of both For seeing in Greece this day not only the doctrine and rites of christian religion but also the order and degree of Bishops and the whole ecclesiasticall regiment and iurisdiction are both tolerated and defended vnder the Turkish tyrannie as many faithfull men which liued there a long time haue witnessed in an oration of Dauid Chitreus written about twenty yeares since and as he there telleth more plentifully how can we esteme them so godly as Turkes that seek in their owne countrey to hurt the Church more than those infidels antichristians doe though they can and these cannot as God forbid they shoulde euer doe it Church goods are onely to be reserued to the churches vse saith Hadamarius in his institution of a Prince Or if these words seem any way hard to any good christian which to the well disposed and skilfull reader are no lesse allowable by good example then apparantly true and more true than he or I would they were by reason I desire some good Christian euen in christian charitie and godly brotherhode to thinke vpon to consider and examine the proofes and grounds of this assertion and then iudge thereafter accordingly in conscience as he ought specially when he remembreth that the heathen writers themselues neuer set any men but the vaynest and maddest of all the rest against their Priestes which men either liued in reproach or came to shame or for the time were generally reputed reprochefull and shamefull men as may appeare in their gigantomachies