Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	aaron_n	blessing_n	dew_n	120	3	10.0269	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01628	A speciall treatise of Gods prouidence and of comforts against all kinde of crosses and calamities to be drawne from the same With an exposition of the 107. Psalme. Heerunto is added an appendix of certaine sermons & questions, (conteining sweet & comfortable doctrine) as they were vttered and disputed ad clerum in Cambridge. By P. Baro D. in Diui. Englished by I.L. vicar of Wethers-fielde.	Hyperius, Andreas, 1511-1564.; Baro, Peter, 1534-1599, attrib. name. aut; Ludham, John, d. 1613.	1588 (1588)	STC 11760; ESTC S120495	239,789	550

destinie ought to be auouched nor chaunce or fortune nor contingens or haphazard to be graunted where the due knowledge of Gods prouidence is and the same woorthilye weighed and esteemed Lastly also we haue discussed this question namely whither Gods prouidence dooth bring necessitie to thinges prooued or no. Which points thus handled and discoursed we came to the second parte of our woorke and shewed at large and as far foorth as the method of our matter seemed to require that al the things which were taught by vs of and concerning Gods prouidence auayled verye much aswell to manye other spirituall matters as also especially to the fetching of comfortes from thence against all kinde of perils and dangers whatsoeuer Last of all we haue added also a Psalme preaching most plainely and plentifully aswell of Gods prouidence as also of the comforts to be looked for from the same It remaineth that you my good brethrē vnto whom these petie matters of ours shall come doo rightlye vse them and apply them as much as is possible to your benefite and commoditie I doubt not but many might haue put foorth better things and I dare be bolde to say this that we also could without any great difficultie haue brought many other thinges fitte for our purpose but these same things I hope I had almost sayde I am sure and certain will minister great and excéeding profit to godly mindes and I trust will satisfie all those that being carried with no curiositie haue learned at least to be contented with meane and measurable matters And to the intent that all men might imbrace these things with the more cheerefulnes of minde it were conuenient to adde too some things touching the profitablenes and necessitie of the knowledge of Gods prouidence but for the godly I am perswaded this thing is not greatly néedfull and as for the rest it is better the experience should perswade this matter vnto thē whilest they shall perceiue in the time of their troubles that by the consideration of Gods prouidence woorking all in all they are somewhat eased of their greefs then that they should be brought to confesse it by a certain eagernes of speech This can I say bréefly with our Psalmist He that is wise and rightly enstructed in the knowledg of Gods prouidence will obserue and marke all those things that he seeth to come to passe in this world by the wil of the Lord vndoubtedly he shal vnderstand that euen in al the aduersities which are sent the singular mercye and goodnes of God do shine and appeere which doubtlesse is such a thing as the minde may safely rest vpon it In summe I dare be bolde to say that the true blessednes so farfoorth as maye bee obteined in this life is setled in the knowledge of Gods prouidence on the other side that he that is ignorant of this can neuer haue any thing wherwith assuredly to comfort himselfe and therfore is plundged in extreme misery Nay he scarsely perceiueth himselfe to be a man that is not carried with the care of a more neere knowledge of it But it behoueth before I make an end of speaking to adde in two or thrée woordes as they say somewhat touching the true vse of such diuine comfortes as we haue heaped togither in this place So ought they to be taken as that they may procreate and beget in vs other spirituall fruites also that is to say we must in no wise be made secure by them so as we should vtterly shake off al feare and much lesse must we be hardened in our harts and conceiue as it were a Stoicall indolency in our mindes or through a long custome in euilles be brought into a forgetfulnes of God but we must be stirred vp to patience wherby we may take in good part Gods good will and pleasure towardes vs we must be stirred vp unto faith wherby we may praise him and call vpon him for his helpe for our deliuerance and at length being holpen giue him also thanks This ought to be the tiue and lawfull end of all diuine consolations to the which end we also haue put foorth these things And héewithall shal be closed vp our present discourse only this will we repeate with the Apostle and let vs imprint it most déepely continually in our mindes 2. Cor. 1. Blessed be God euen the Father of our Lord Iesus Christ the father of mercies and the God of all comfort which comforteth vs in all our tribulation that we may be able to comfort them which are in any affliction by the comfort wherwith we our selues are comforted of God God will prouide Genes 22. The end Fower Sermons and two Questions As they were vttered and disputed ad Clerum in S. Maries Church and Schooles in Cambridge By that learned Frencheman P. B. D. of Diuinitye And Englished by I. L. Imprinted at London by Iohn Woolfe REuerendo in Christo Parri D. Joanni Mullinsaeo SS Theologiae D. professori nec non Archidiacono Londonensi dignissimo Johannes Ludham in perpetuam grati obseruantissimique animi memoriam hanc suam qualemcunque opellam dicat consecratque Ad Lectorem Decasticon I In wisdomes Schoole who so dooth take delight O Of sacred lore to taste and feede his fill H Him I account the only happy wight N None like to him let men say what they will L Loe then the way who so that list to walke VVnto the hauen of happines I say D Driue no delay spend not thy time in talke H Hast forward fast heere wisdom sage doth stay A Attend vnto her sacred lore diuine M Mark that and then thou shalt be blest in fine I. L. Sermon I. ALbeit in respect of mine office and function in this Vniuersitie I am now and then to preache héere in this place Right deere and welbeloued Brethren yet notwithstanding is this charge fallen to my lotte sooner then I was aware off by reason of the absence of a certaine singular learned man whose turne and course I am now to supplye And this that I may doo I haue chosen from among the Psalmes the hundreth and thirtie three to be expounded vnto you which first to the end the things that shall afterward be spoken of vs may the better be vnderstoode I will read throughout The tenor of it is this 1. A Song of degrees of Dauid Beholde how good and how iovfull a thing it is brethren to dwell together in vnitie 2 It is like the precious oyntement vppon the head that runneth downe vppon the bearde euen vppon Aarons bearde and went downe to the Skirtes or border of his garmentes 3 And as the dewe of Hermon which falleth vppon the mountaines of Syon for there the Lord promised his blessing and life for euermore Before wee come to the explication of this Psalme we must speake a fewe woordes touching the title of it Wherein is conteyned both the title of the Psalme and the name of the Author For by

which giftes he maketh all those partakers that draw ny vnto him by faith For to this end receiued he those things of the Father that he might communicate the same vnto vs which also he most willinglye dooth as béeing most desirous of our saluation This Oyle therefore runneth downe from Christ the head firste to the beard that is to say to the Prophets Apostles Pastors teachers then also to the whole body so as there is no part or member therof which is not watered and moistened with it For it goeth downe euen to the very border of his garmēt For why he endueth vs with his holy spirit to the end that béeing made one with him we might be partakers of all his benefites and especially of his righteousnes which he bestoweth on vs in pardoning and forgiuing al our sinnes that being fréede and deliuered from Satan the world and the lustes of the fleshe we might serue him purely and sincerelye all the daies of our life And from hence dooth spring that Peace and concord which is entreated of in this place For why if we be so engraffed into the body of Christ that we are his members how should we disagrée among our selues how should there be broyles hatreds and contentions amongst vs And if there be any that are delighted with warres braulinges and disagreements as doubtlesse there are ouer many such in these our dayes then sith it manifestly appeereth that they doo contemne this most precious ointement nay they tread Christ himself and his blood wherwith they were washed vnder their fate we ought in no wise to followe their example but among vs there ought to be one minde one wil and one consent because we are all sprinkled with one ointement and members of one Christe Which if we doo there will flowe so sweete a smell out of this concord and agreement of ours and so gracious a sauour both to God and men and so plesant to all good people and to our selues especiallye so holesome and good that we shall finde it to be true by experience that concord imbraced and reteined among brethren is like vnto that most precious ointment wherwith the high Préest was perfumed so as we may iustlye crye out with Dauid How pleasant a thing is it for Christians to holde and entertaine Peace among them selues The other similitude is taken from the Dewe wherewith the mountaines and barren féelds are moistened which by this means are made batsome and fruitfull As therefore the heauenly dewe which falleth vpon the mountes of Hermon and Syon maketh them fruitfull so this same Peace and concord among the godly maketh them fit to euery good work The chéefe fertilitie of mountaines commeth from the heauenly dewe wherewith they are watered which hath place cheefely in Iudęa especiallye if it be compared with Egipt ●o● Moses speking of Iudęa saith that it is not like vnto Egipt which is watered and made fruitfull by the riuer Nilus but Iudea saith he wa●teth daylye for raine from heauen The former similitud taught vs that cōcord among the godly is a thing plesant exceptable both to God and to all good men as a precious ointement But this other telleth vs further that concord is fruitfull profitable and good because that it maketh men otherwise barren to become fruitfull euen as the dewe by watering the hilles causeth them to bring foorth fruite Therfore by these two similitudes is declared and set foorth that which was saide in the first verse that peace and concord is a good and a plesant thing to the end we might be the more stirred vp to imbrace it and euermore to hold it fast amongst vs. As therefore the hilles destitute of moisture except they be watered with the dewe of heauen must of necessitie wither and waxe daye euen so vnlesse men doo woorship God according to his will and doo nourish peace also among themselues it cannot be but that they shal be like a feelde that is withered and destitute of all moystenes For why except this thing be propounded as a principle in the firste place the whole life of man must of necesitie become wretched and miserable For by discordes all thinges are masted and consumed Nay this Similitude declareth that vnlesse we doo with all care and diligence labour and indeuer after peace we cannot doo any thing that is pleasing to God neither discharge our duetie to men And therfore if so be we would please God aright if so be we desire to profit our cuntry from whence we are and the Church and to liue a godlye and pleasant life wee must labour to come to this point that being watered with this heauenly dewe we may séeke and ensue Peace which will bring all these commodities with it Except therefore we wil be content to be as fruitlesse and barren groundes and to leaue off the execution of our charge and function let vs loue and make much of peace There remaineth now the reason which is the foundation of the whole Psalme For God saith he poureth plentifullye his blessing vpon those that tender and regarde Peace and rewardeth them with eternall life For why if the ●ace stand thus that is if God heape all manner of good things vpon the peace makers and giueth life also vnto them then how good and how ioyfull a thing is it for Christian men to keepe and conserue peace among themselues For this is euen like to the most precious ointement where with the high Preeste was in times past perfumed and to the heauenlye dewe wherwith the mountaines and feeldes being other wife barren are made fatt and fruitful Where or who is the man I pray you that would not be glad to haue his part in plenty of blessings so as the same were not frail transitory but sound and perpetuall but by this meanes euery man may obteine his desire Who is he that would not long for life and the same permanent yea euerlasting so as the selfe-same were also blessed and happy but this is the way wherby all the godlye doo atteine vnto that life worth●ly wished for of all men as the high and soueraigne good of man If so be they fearing God will cherish maintaine peace and holde fast the same as it were with tooth and natle and if it offer to slippe from them will the rather followe hard after it that they might keepe it still and as for discordes braules strifes tumults warres will endeuer to auoide thē as Dauid himselfe did and admonisheth them to doo especially in this Psalme For on such kinde of men as vpon Dauid God is woont to poure his plentifull benefites and to blesse them Notwithstanding the good thing● wherof mention is made heere as also long life seeme in this place to be vnderstood of those thinges which a man may enioy in this life For Dauid saith that such persons as will make much of peace as becommeth them shal be blessed in this life which he promiseth to