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	good_a	let_v	4,185	5	4.2812	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01852	Sermons on St Peter. By Robert Gomersall Bachelar in Divinitie	Gomersall, Robert, 1602-1646?	1634 (1634)	STC 11994; ESTC S103324	78,780	162

imperet omnibus all must have the choice of him who is to have the rule of all But this we shall have a better occasion to discusse when we come to the first reason of our submission which is for the Lord. 3. Then the Magistrate may be termed an humane Creature because he is ordained for the benefit of humane creatures nothing doth better agree with man than a good Magistrate and yet because I shall speake of this in my second reason of submission to wit the end why the Magistrate was given I shall say but little to it in this place onely this that if the Magistrate be for our good this can be no small motive to our submission In the Fable the Horse quarrels with the Hart who being too hard for him he desireth the assistance of the man the man promiseth if he will let him ride him in brief the Hart yeilds to subjection so he may have defence he will suffer the man to ride him rather than his enemy to overcome him Nay in the History the Campani having many factions amongst themselves and powerfull enemies of their neighbours the Samnites willingly offered themselves up to be servants to the State of Rome so that the Romans would protect them from the Samnites so their enemy might not prevaile they would be content with what Magistrate soever and they were so in love with this humane Creature that they would sell their liberty for it How then can we disapprove what they so generally liked of How should we thinke our selves reasonable men if we did not affect this humane Creature And thus much for the word as wee reade it in the Greek Come we now to our English ORDINANCE which I told you might be taken for law from henceforth inforce that as we are obedient to the Prince So we must be to his law likewise to every Governour and to every law But before we handle that doe not we all cōclude that All good things come from God and that Lawes are amongst the numbers of good things Doe not we know that they are onely inferences and deductions determinations as it were of the Law of nature and is not the Law of nature immediately from God for instance that a murtherer should be put to death is the Law of nature but that he should bee put to this death is an humane Constitution God saith Let him die but the King Hang him Are lawes from God and yet shall we dishonor them as an invention of man are they a divine and shall we terme them but an Humane Ordinance Surely all good Lawes even of men are Divine and Humane Divine in their Principles Humane in their Conclusions God saith That the thing shall be done and man So. And that determination of mans may be termed an humane Ordinance as the Magistrate himselfe is called an humane Ordinance not so much because man made it as because it is made for the good of men To a good Law therefore it is required that the Efficient should have Power and the Matter Goodnesse at least no ill in it If the Lawgiver hath authority if the matter of the Law be good or at least not evill it hath all the Conditions required to an Humane Ordinance and to such we must obey The Ancients did shadow a Law under the figure of a Crowne because as a Crowne compassed and kept in what was under it so should the Law likewise and therefore S. Hierome expounds that Pythagorean Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we ought not to violate the crowne after this manner we ought not to teare or violate the Lawes but keep them in their full vigor And for this reason likewise they are compared to hedges because as the hedge defends and incloseth so likewise doth the Law it defends from violence of others it incloseth and keepes us in lest we should violate others it is a strong hedge And therefore well was it termed by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it gave every one his due defence to him that wanted it and punishment to those who deserved it If all this will not move thee to submit to it yet consider it is an humane Ordinance and to that God hath commanded thee to submit But what if it be bad you will say what if it command mee to blaspheme my God prostitute my wife or with those wicked Barbarians after certaine yeares in case they lived too long to become the Executioner of mine owne Father Shall I submit then No surely for I exhort thee to submit onely to a law but these are no Lawes but authorized impieties but transgressions with a priviledge Mihi lex esse non videtur quod non justa fuerit saith S. Austine in his Opinion what was not just could be no Law and nothing can be more unjust than these tyrannicall Injunctions In breif I commend the Obedience performed unto Humane I detest that which is done to devilish Ordinances Take a reason out of the Text. Wee must so obey the Governours those that are sent that at the same time we must not disobey the King the Supreme solikewise we must submit our selves to the Lawes of the King of the Supreme but never when they contradict the knowne Commands of God who hath sent them But in case they are not contrary to Gods Lawes we must submit and that to their Ecclesiasticall Lawes likewise The greatest Enemy of the Churches government can in disgrace say no more than this that her Canons are but an Humane Ordinance and yet we bring an infallible demonstration of the necessity of our Obedience to those Lawes even because they are an Humane Ordinance The text saith Submit yee unto every ordinance of man How justly are they then to be reprehended who although they make conscience of other Lawes doe securely contemne and deride these insomuch that they who breake them are termed good men whosoever stands up in the defence of them and would by reason first and in case that prevaileth not by punishment bring them to their observation are said to be Persecutors of goodnesse and of good men A strange delusion of the Devill that whom S. Peter calleth presumptuous self-willed because they speak evill of dignities 2. Pet. 2. 10. they for the same reason should count the onely godly I was informed by one that before my comming hither here was flourishing Holinesse as if since there were no holinesse at least that it was decaied by my fault Now I appeale to your Consciences whether I have not as my Text led mee exhorted you to all vertues of the first and second Table and I am not guilty how I have any way hindered Holinesse unlesse it hath been by opposing Religious disobedience What their Holinesse was before my comming and whether Flourishing or but a Flourish I judge not God will but if it were no other Holinesse than that which I oppose they must give mee leave to call it