Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	great_a	soul_n	12,147	5	5.0848	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04506	A godly exhortation made vnto the people of Antioch, by Iohn Chrysostome, sometime arch bishop of Constantinople: touching the patience and suffering affliction, by the examples of Iob, and the three children: and of refraining from swearing. Translated out of Latin into English, by Robert Rowse minister of the word of God	John Chrysostom, Saint, d. 407.; Rowse, Robert.	1597 (1597)	STC 14633; ESTC S107986	15,074	56

thy bodie againe with greater glorie and in steede of thy money hee wil giue thee such goods as do surmount all the power of reason to esteeme of For Iob sate naked vppon the dung-hill leading a life more greeuous thē a number of deaths but because hee reiected not godlinesse all his goods which he had at the first were restored vnto him with greater aboūdance the health and comely hue of his bodie the whole companie of his children and al his possessions that which is the greatest thing of all the glorious crowne of patience was giuen vnto him For as it happeneth in trees if a man take away the fruit with the leaues and cut off all the boughs yet if the roote remaineth the whole tree springeth vp againe with greater comlinesse So is it also with vs if the roote of godlinesse remaine in vs though our riches be taken away and our bodies corrupted or destroyed yet all things shall returne againe vnto vs with greater glorie Therefore casting away all sorrowfull anguish of the soule and superfluous care let vs returne again vnto our selues let vs garnish our bodyes and soules with the ornamēt of vertue making the members of our bodies weapons of righteousnesse and not of sinne And before all things lette vs teach our tongue to bee the minister of grace putting away out of our mouths all poysoned and malitious speech and the meditation of filthie words For by the grace of God assisting vs we may make euerie one of our members instruments of righteousnesse as they whom grace do not preuēt do make their members instruments of wickednes Heare therfore how some haue made their tongues weapons of sinne and how some haue made them weapons of righteousnesse The Prophet Dauid saith of some Psal 57.5 Psal 45.2 Their tongue is a sharpe sword but of himselfe he saith My tongue is the pen of a readie writer The tongue of the one wrote death the other did write the law of God Therfore the tongue of the one was a sword and the tongue of the other a penne not in respect of their owne nature but in regarde of the disposition of those that vsed them For the nature of the tongue both of the one party and of the other was all one but they had not both one operation And again the like we may see concerning the mouth for some had their mouth full of filthie corruption and wickednes therfore the prophet accusing them said Psal 10.7 Their mouth is full of cursing bitternes But his mouth was otherwise inclined Psal 49.3 therfore he saith My mouth shal speake of wisedom and my hart shal muse of vnderstanding Again some had hands full of wickednes blaming thē he said Iniquitie is in their hands Psal 26.10 and their right hād is ful of gifts but he had his hāds cheifly accustomed to nothing else but to be lifted vp toward heauen and therfore he also speaking of thē saith Psal 141.2 Let the lifting vp of my hands be an euening sacrifice And the like we may see in the hart for their hart was vain but his heart was true and vpright Therefore hee saith of them Psal 5.9 Psal 45.1 Their heart is foule and vain but of his own heart he saith My heart is inditing of a good matter And againe a man may see the like example concerning the hearing for some had such a kinde of hearing as beastes haue that is to say a fierce and impatient hearing and reproouing them hee saith Psal 58.4 They are like the deafe Adder that stoppeth her eares But his hearing was a receptacle of the words of God and this he declared saying I will incline mine eare vnto the Parable Psal 19.4 and shew my darke speech vpon the harp Therfore seeing that we know these things let vs arme our selues on euerie side with vertue so we shal escape the wrath of God And lette vs make our bodily members weapons of righteousnesse and let vs teach our eyes and our mouthes and our hands and our feete our heart and our tongue and all our body to bee conformable vnto vertue And let vs remēber those three precepts whereof I spake vnto you in the former Sermon desiring you that yee beare enimitie to no man neither speak ye euil of any of them that haue caused your sorrow and that yee would putte away that vngodly custome of swearing out of your mouths And of these two first precepts we shall intreate at an other time but all this present weeke wee will speake vnto you as touching swearing beginning at the easier precept For it is no labor to ouercome the custome of vaine oathes if we would bestow but a little studie one of vs to exhort another and to aduertise and marke one another requiring an account of our selues and rehearsing the punishments that we deserue for the the things which wee haue forgotten to obserue For I pray you what shall the abstinence from meates profit vs except we expell the wicked customes of the minde Beholde wee haue nowe passed this whole day in fasting in the euening therefore let vs set foorth our table not like as it was yesterday but lette our diet be changed and more moderate Can any of vs now say that this day hee hath changed his life as he hath changed his table that he hath changed his wicked custome of sinning as hee hath changed his diet else what shall our fasting profit vs Therefore I exhort you and cease not to exhort you that ye take euery seuerall precept by it selfe diligently bestow two or three daies in performing the same and so to proceede and per seuere in obedience And as there bee some that enuie others in fasting doo wonderfully cōtend about abstaining frō meats and some do passe two whole daies fasting and other some excluding from their table not only the vse of wine oyle but also euerie kind of dish do passe the whole time of Lent vsing only bread and water so let vs also cōtend to chase away the hurtfull showers of swearing and to banish that vngodly custome from vs for this is more profitable then al fasting this is more cōmodious then al straightnesse of liuing And the care that we haue about abstaining from meates lette vs employ it about refraining from swearing for we shall incur the crime of extreme follie if wee haue no regard to shunne the things that are forbiddē vs apply al our study about things indifferēt For to eate our meate is a thing not forbidden but to swear we are forbidden Dare we thē abstaining from things grāted commit things that are forbidden Therefore of charitie I exhort you to make some change of your euill life vpon this exhortation to shew a beginning hereof in yourselues For if wee shall accomplish this present fast with so great care putting this in effect namely that this weeke we wil not sweare and the weeke next insuing to extinguish wrath and enuie the next week after vtterly to root out backbiting and euill speaking and then after that amending other faults abuses so going forward the right way we shall by little little come to the high degree of vertue shal escape this present danger and shall pacifie the Lord our God and the multitude shal come againe vnto vs into the Citie And then wee shall teach them that are fallen away by flying to committe the hope of our safetie not to any strong munition of places nor to any vaine refuge or flying away but vnto godlines of mind good disposition and vertuous inclination And thus directing our liues in the feare of God we shall both enioy these temporal good things and also those eternall and vnspeakeable ioyes of heauen Of the which ioyes God grant that wee all may be made woorthie by the grace and bountifulnesse of our Lord Iesus Christ by whom and with whom all glorie honour and power be ascribed vnto the father with the most holy quickning and coeternal spirit now and for euermore Amen FINIS

to be mixed in the water the one rotteth and the other is dissolued or if the one falleth into the fire it is dryed and the other is burnt so also it is with the righteous man and the sinner the righteous man whether hee enioy rest remayneth bright and cleare as gold drenched in the water or whether hee fall by temptation hee becommeth more bright euen as gold tryed in the fire But the sinfull man whether he obtain ease is dissolued and consumed as the grasse and clay abiding in the water or whether he suffer temptation hee is burnt vp and destroyed as the clay and grasse in the fire Let vs not therefore bee consumed with the present afflictions for if thou hast committed sinnes they are destroyed and easily burnt vppe by tribulation but if thou hast vertue thou art lightened and made bright by the same If thou watch continually and bee sober thou shalt ouercome all euill For not the nature of temptations but the sluggishnes of them that are tempted is wont to cause the ruine Therefore if thou wilt bee glad and enioy both ease and pleasure neither seeke pleasure nor ease but seeke to haue thy soule full of patitince able to indure and suffer afflictions If thou hast not this gift temptation shall not only conuince thee but also ease shall destroy thee and cast thee downe the more And that not the inuasion of greeuous casualties but the vntowardnesse of our minds doth subuert our saluation heare what Christ sayth VVhosoeuer heareth of mee these words and dooth them Mat. 7.24.25.26.27 shall be likened vnto a wise man which hath builded his house vpon a Rocke and the raine fell and the flouds came and the winds blew and beate vppon that house and it fell not for it was grounded vpon a Rocke But euerie one that heareth these my wordes and doth them not shall bee likened vnto a foolish man which hath builded his house vppon the Sand and the raine fell and the flouds came and the winds blew and beate vppon that House and it fell and the fall thereof was great Thou seest that not the assaults of temptations but the foolishnesse of the Builders caused the ruine for there was raine and here raine there were floudes and heere were flouds and there was inuasion of windes and heere was the like And that man builded and this man builded and the building was all one and the tryalles all one but they had not all one ende because they had not both one foundation For the nature of the tryalles caused not the fall but the follie of the builder or else the House that was builded vppon the Rocke must also haue fallen but nowe that House suffered no such ouerthrow But think not you that these things are spoken concerning a house but the speech is meant concerning the soule which by workes either sheweth or else reiecteth the hearing of the word of God So in like maner did Iob build his soule The raine discended Iob 1. for the fire fell from heauen and consumed all his heards of cattell The flouds came that is to say often and continuall messengers without ceasing shewing him of his calamities one telling him that his flocks of Cattel were destroyed another telling him of the death of his Children The windes blewe that is the bitter wordes of his wife Curse GOD sayth shee and die And yet his house fell not his soule was not vndermyned This Righteous man did not blaspheme but gaue thankes vnto God saying The Lorde gaue and the Lorde hath taken away euen as it pleased the Lord so also is it come to passe blessed be the name of the Lord. Seest thou not that not the nature of temptations but the slacknesse of the slothfull is wont to cause the ouerthrow Therefore tribulation maketh a man stronger and stronger But who speaketh this the blessed Apostle Saint Paul beeing nourished in tribulation for thus hee sayth Tribulation bringeth foorth patience and patience experience and experience hope And as the violence of windes happening and tossing the strong trees too and fro doth not plucke them vp but maketh them more strong and firme by those inuasions so in like maner do the assaults of tēptations tribulatiōs not ouerthrow the soule that is holy and liueth godly but also do prepare the same vnto greater patience as they made blessed Iob more famous renowmed And now verily a man is angrie with vs a man subiect to the same punishments and hauing the like soule and we are afraied but then the malignant and cruell Diuell was angrie neither was he only angrie but he practised all maner of craftes and applied all his subtiltie and yet did hee not ouercome the valiaunt strength of this iust man And the King indeed beeing but a man is now angrie and soone after appeased and yet wee are dead with feare but then when Iob was assaulted the Diuell bestirred him who is neuer reconciled to the nature of men but hath denounced warre against our lynage without any league and battell without any truce and yet this iust man scorned his arrowes and had them in contempt What excuse then or what pardon shal we haue which cannot beare the temptation of man whereas hee being before the time of grace and vnder the old Testament did so valiantly beare that so intollerable a battell Therefore beloued let vs alwayes reason of these things among our selues and let vs by these speeches exhort our selues for yee your selues are witnesses and our owne consciences also what great profit we haue had by this temptation and triall For by meanes hereof the loose liuer is become modest the bolde and venturous person is become more gentle the slouthful person more stucious they that neuer sawe the Church but spent whole daies in beholding playes vpon the stages doo nowe abide all day in the Church Therfore bee not thou sorie that God hath made thee studious through feare and that by tribulation he hath brought thee to the feeling of thy saluation But is thy conscience tormented Is thy mind daily dismaid expecting death and great threatnings But hereby also shal we haue great accesse vnto vertue while Religion increaseth in vs by anguish For God is able this day to release vs from all our heauie afflictions but vntill hee see vs purged vntil he see our conuersion accomplished our repentāce firme and stable he will not dissolue our tribulation For the Goldsmith vntil he see the gold well purified dooth not draw it out of the forge so likewise God will not remooue this cloud vntill he hath fully amended vs. For he that hath suffered vs to be tempted knoweth also the time to take away this temptation And as hee that playeth vpon a Harpe neither stretcheth the string too much least hee breake it neither slacketh it out of measure least hee hurt the consent of the harmonie so likewise doth God he appointeth our soules to be neither in

continuall rest nor yet in long tribulation doing both these thinges according to his heauenly wisedome for hee suffereth vs not to enioy continuall ease least wee shoulde become more slouthfull and againe he suffereth vs not to bee in continuall trouble least we should vtterlie fall or dispaire Therefore let vs leaue the time of releasing our griefs vnto him and let vs onely liue in holinesse For the work that we haue to do is to be changed vnto vertue but it is the worke of God to dissolue aduersities for he hath a more ready will to quench this burning flame then thou thy selfe hast but he expecteth thy saluation Therefore as tribulation commeth of ease so also it is expedient after trouble to look for ease and mittigation of our griefes For neither is it alway winter nor alway sommer nor alway stormes nor alway calme weather nor alway night nor alway day so neither shall wee alway haue tribulation but there shall bee a mittigation if we alway giue thankes vnto God in trouble Dan. 3 For the three children were cast into the burning Ouen and yet for all that they forgat not to stand in their Religion neither did the fire make them afrayed but sitting in the Fornace as in a Chamber and feeling no greefe being circumspectly compassed bout with fire they powred out those holye prayers which they made Therfore the fire became vnto them as a wall the flame a garment and the ouen a fountane and the fire receiuing them bound made them loose It receiued their bodies which were mortall and abstained from them as if they had beene immortall the fire knewe not his owne nature but shewed reuerence vnto godlinesse The tyraunt bounde their feete and their feete did ouercome the force of the fire O wonderfull thing the flame loosed them that were bound and againe the flame was ouercome of them that were bound For the religion of the yong men did change the nature of things Yea verilie it chaunged not nature it selfe but that which was more wonderfull it restrained the force of nature which is permanent and durable It quēched not the fire but made it to bee without force while it burned And that which is wonderfull and may make vs astonied this was not done only in their bodies which were holy but also in their garments Act 9.11 12 Act. 5.15.16 and shooes And as in the Apostles the raiment of Paul did expel sicknesses and diuels and the shadow of Peter did driue away death so likewise here the shooes of the childrē quenched the power of the fire I know not in what maner I should declare it The miracle exceedeth all declaration that can be by wordes For the force of the fire was quenched and it was not quenched for when it was occupied about the bodies of those saints it was quenched and when it shuld breake their bonds in sunder it was not quenched therefore it brake their fetters and yet it touched not so much as their Ancles Thou seest what a neare connection there was neither was the fire chaunged and depriued of his power neither durst it proceede to execute his power beeing kept as it were within bondes The tyrant bound them and the flame loosed them that thou maist learne both what was the crueltie of that barbarous man and also the obedience of the Element But for what cause did he bind them to cast them into the fire That the miracle might be the greater that the signe might bee the more wonderful that thou shouldest not thincke that the thinges which were seene were a deceyuing of the eyes for except that that fire had beene fire it had not taken awaye their bondes and that which is a farre greater thing it had not deuoured those Souldiours which sate without But nowe the fire shewed his violence to those that were without and obedience to those who were within But consider thou with me in all respects howe the diuell by what things he striueth against the seruants of God by the same things hee destroyeth his owne power not willingly indeede but the wisdome and prouidence of God vsing his owne weapons and crafts vpon his owne head Which thing also here came to passe For the diuell then insinuating himselfe into that Tyrant did neither permit that the heades of those Saints should be cut off with the sworde nor that they should be giuen vnto beastes nor that they should be punished by any other such meanes but he counselled him that they should bee cast into the fire to the ende that not so much as the reliques of those Saints might remaine their bodies being cōsumed the ashes of thē mixed with the ashes of sticks and fuell But God vsed this meane to the destruction of the diuels wickednesse And after the same maner as I shall presently declare among the Persians the fire is supposed to bee God the barbarous people also which do now inhabite that countrey do worship the same with much honor God therfore willing vtterly to roote out this matter of vngodlinesse graunted a moderation to this torment to the end that hee might giue victorie vnto his seruants before the eyes of all them that truely worshipped him willing to perswade them by those his works that the Gods of the Gentiles doo not onely stand in feare of God but also they feare the seruants of God And consider the Crowne of victorie formed by contraries and the enemies themselues which were made witnesses of the victorie For saith the Prophet Nabuchodonosor the king sent foorth to gather togither the nobles the rulers dukes the iudges the Princes the counsellers and officers and all the gouernours of the prouinces that they should come to the dedication of the new image they were all assembled together The enemie compelleth the beholders and gathereth thē together to the sight he bestoweth diligence a Theater not of common persons not of certaine priuate men but of all the honourable and of all the Magistrates that there might also bee witnesse woorthie of credit among many They that were called came to see one sight and when they behelde other sights they went all away They came to worship the Image and when they saw what had happened they scorned the Image and departed wondering at the power of God by the miracle shewed in these childrē And behold where he had set this stage not in the citie nor in any seuerall coast but the plaine and bare fields do receiue this Theater of the world for he set vp the Image in the field of Dura without the Citie And an Herald passed by and cryed aloude Be it knowne to you O ye people nations and languages that when ye heare the sound of the trumpet pipe harpe the dulcimer the psaltery and simphonie and al kind of instruments of musicke ye fall downe and worshippe the golden Image for to worship the Image was to fall indeede and whosoeuer falleth not downe and worshippeth

shall the same houre be cast into a burning furnace of fire Thou seest what hard conflicts were prepared and how many necessities of subtile practises they had and what a deepe gulfe and downefall there was on both sides But be not thou afraide for by how much more the enemie increased his craftie engins by so much the more hee sheweth the valiant courage of those children For to this ende were there so many consents of instruments of musicke and to this ende was the hot burning furnace that both plesure and feare might take place in the hearts of the standers by Is any man that standeth by dumpish and vnpleasant sayth the Tyrant let the delightfull melodie of all kind of musick mollifie him Is any man of higher conceit then these subtile practises let the sight of the flaming fire terrifie him and strike him amazed And inded there was both feare pleasure pleasure priuily entring into their eares and feare secretly pearcing through their eyes into their soules but none of these things did daunt the noble courage of those yong men but as they were cast into the fire and did ouercome the flame so they laughed to scorne all concupiscence and sorrowfull perplexitie For the diuell had prepared al these things for them hee doubted not of the Subiects but rather hee had much confidence that there was no man that would set himselfe against the Kings law And after that they all fell downe and were ouercome then these Children were brought forth alone into the middest of the throng that so the victorie also might bee more famous for that they among so great a multitude should get the victorie and be publikely extolled with commendation Neither had it been so wonderfull a thing if when no man was ouercome these yong men had been the first that had valiantly behaued themselues but this is the greatest thing and to be maruailed at that the multitude of those that fell downe did not make them afraide nor discourage them They sayde not within themselues any such thing as many are accustomed to say If wee indeede should bee the first that should worshippe the Image that should be a sinne in vs but if wee doo this with so many thousandes of people who will not pardon vs who will not iudge vs woorthie to bee excused But they neyther spake nor thought any such thing when they beheld the ouerthrowes of so many Tyrants But consider thou with me the malignant disposition of those that accused them how lewdly and howe bitterly they accused them There bee say they certaine men which are Iewes whom thou hast set ouer the charge of the prouince of Babell for they did not only make mention of the Countrey but also they called to minde their honour and dignitie and that they might kindle the kings displeasure against them this they alleaged Thou O King hast made our princes as it were slanes without any citie and captiues but these men do staine with dishonour this so great honour and do behaue themselues proudly against him who hath aduanced them vnto honor therfore say they these Iewes whom thou hast sette ouer the prouince of the countrey of Babell haue not obeyed thy decree and they will not serue thy goddes Their accusation was a great commendation and the crimes obiected against them doo turne to their praiers euen the enenemies thēselues bearing vndoubted record But what doth the king he commanded thē to bee brought forth into the middest of the assemblie to the intent hee might terrifie them on euerie side But yet nothing made them abashed not the furie of the King not because they were left alone in the middest of so great potentates not the sight of the fire not the noyse of the trumpet soūding nor al they that did cast thē into the fire but they laughing al these things to scorne entred into the furnace as if they had beene to be cast into a cold spring of water giuing out that blessed voyce O King wee will not serue thy Gods nor worshippe the golden Image which thou hast set vp I haue not vnaduisedly recited this Historie but to the ende that yee may learne that although the king be now displeased and angrie with vs although the men of warre do lay waite for vs although the enuie of the enimies do afflict vs though there bee captiuitie and berefting of children although there bee fire although there be a furnace and an innumerable sort of euils yet nothing can dismay or terrifie the righteous mā For if when there was a wicked King these yong men did not feare the rage of the Tyrant much more doth it behooue vs to bee of good comfort hauing a gentle a meeke King and to giue God thankes for this trouble beeing taught by that which before hath beene spoken that tribulations doo make vs more noble both with God and with our selues beeing men knowing how to beare them valiantly For if these yong men had not beene seruants we had not knowne their libertie if they had not bin captiues we had not learned their noblenesse of minde Except they had fallen from their countrey here beneath we had not knowne their vertue to be from the heauenly Citie aboue except the earthly king had beene angry with them we had not heard of the good wil which the heauenly king did beare to them Therfore if thou also haue him bountiful and kind vnto thee although thou fall into a furnace dispayre not Likewise if he be angrie although thou be in Paradise presume not For Adam was in Paradise and after that he prouoked God to wrath Paradise did nothing at all profitte him These young men were in the furnace for that they behaued thēselues wel the fire did not hurt thē Adam was in Paradise and because he was slothfull hee was vndermined and deceiued Iob sate in the dung and because hee was watchfull hee obtained the victorie although without comparison Paradise was the better more excellent place But the vertue of the place did nothing profit him that dwelt in it after that hee had betrayed himselfe as also the vilenesse of the place did not hurt him that was fortified on euerie side with vertue Lette vs also likewise arme our selues with vertue For whether the penaltie of our money be inflicted vppon vs or whether death be imminent yet no man can take away godlinesse and hauing that we are more happie then all others For this hath Christ also commaunded vs saying Mat. 10.16 Be ye wise therefore as serpents For as the serpent thrusteth foorth the other partes of his body that hee may saue his head so likewise do thou whether thou be to loose thy money or thy bodie or this present life or all things beside to the ende that thou maist preserue godlinesse bee not sorrowfull for if thou depart hence hauing godlinesse God will render again al things vnto thee with greater excellencie he wil both restore