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	soul_n	speak_v	7,704	5	5.1201	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00819	A sermon preached at the Court at Greenewich the XXIIII. of May, 1591. By Geruase Babington Doctor of Diuinitie	Babington, Gervase, 1550-1610.	1591 (1591)	STC 1094; ESTC S100575	18,010	44

by both indeuour to effect y e same in others A word is enough to men wise and learned God will not indure disdaine and scorne for euer His owne mouth hath said he indureth it when his messengers indure it His own hand will plague it therefore if he be God vnlesse we leaue it Cyprian said well and to this end most truely Qui non credit Christo Sacerdotem agenti credet tandem vindicanti He that beleeueth not Christ whē he doth the office of a minister shall beleeue him to his wo whē he doth the office of a iudge How doth Christ the office of a minister but in and by those that be our ministers beléeue not them then beléeue not Christ and so receiue indgement for contempt of Christ Secondly was the good of bodie the release from a fleshly leaprosie such a matter in these seruants eyes that for it euē great things were to be obeyed and done What thinke we then of good for bodie and soule of deliuerance from spirituall leaprosie of soule that infecteth to death eternal both of bodie and soule should not great things be indured for that should not hard things be obeyed and followed for that Such is the fruite of our ministerie and such is the effect of our perswasions if they be receiued Hoc fac viue This do and thou shalt liue In Christ and by Christ we do it when we beléeue and practise as we are taught and God inableth And thus of the matter of the seruants spéech The second generall head was the obedience of Naman to the counsell wherein we may obserue first whom he yéeldeth vnto and followeth Surely his owne seruants men for place so farre inferiour to him as seruants to such noble and honorable masters be yet their counsell he imbraceth and their aduise though contrarie to his liking he will not reiect How true then do we sée it to be that graue and wise men do not regard so much who speaketh as what is spoken knowing that Saepe etiam est holitor valde opportuna locutus The poore gardner many times speaketh greatly to purpose Saepe sub sordido paliolo latet sapientia Often vnder a poore cloke lyeth wisedome shrowded and hidden Daungerous therefore it is and preiudiciall to good discretion to tye our selues to titles and places of men that shall counsell vs as willing to regard nothing except it procéed from some man of note graced with some worldly place and title of dignitie in the world for Naman we sée was healed receiued a great good by yéelding to his poore seruants when they spake well and to good effect And we know God himselfe tieth not his wisedome euer to men of greatest note for worldly place but hath often chosen the foolish things of the world to confirme the wise and the weake things of the world to confound the mightie things And vile things of the world and things which are despised hath God chosen and things which are not to bring to nought things that are That no flesh should reioyce in his presence Optimus ille quidem qui paret recta monenti The best man therefore is he that imbraceth good counsell be he neuer so meane an instrument from whom it commeth Next we obserue how readily and willingly Naman doth it making no replie to the contrarie giuing them no checke no snub no rebuke for intermedling with his matters Certainly a great vertue and a verie honorable minde in him to the checke of all those that rate and reuile beat downe and disgrace at the first such as perhaps after they follow though not seeming so to doe Surely he spake it moderately that spake it and it is most worthy marking Si merito reprehenderit quis scito quia profuit si immerito scito quia prodesse voluit If a man rebuke a man and crosse his mind with some perswasion if there be cause of that perswasion then hath he profited thee if there be no cause yet was his heart mind to profite thee and that is to be regarded and accepted without any vnkind checke euer 3 And his flesh came againe like the flesh of a young child and he was cleane This is the frute that followed his obedience he was healed But you will say Did the water of Iordan heale him No no more thē the clay and spittle that our Sauiour vsed gaue sight But there then that and now here this was the meanes that it pleased God to vse he him selfe both there and here healing by his diuine power and might If we aske againe why seuen times he washed was not healed with once or twise washing The answer may be this that as well at once as after seuen times washing God could haue healed him if it had pleased him and without any washing at all if he would for neither the washing nor the nūber auayled anie thing to his health but the one vsed because so it pleased God who vseth outward things as he pleaseth and leaueth them also when he will and the number of times vsed onely for exercise of his faith and obedience As he brought the children of Israel to the land of Canaan after many years triall which he could haue giuen farre sooner if he would He could by and by haue released Ioseph frō his wrongfull imprisonment if he would yet he let him alone a long time and all to schoole him Dauid he could haue brought to the kingdome with halfe the difficultie that he did if he would haue deliuered also Daniel and the thrée children before euer they had come into such daunger but thus he thought good to exercise their faith patience and hope that much more they might shine hauing thus bene tryed And this is a note for all wearie suters in this place to take with them If it pleased God he could effect your desires and dispatch you away in a day but then should not you know what perhaps thus you learne neither inward faith receiue such frutefull exercise as thus it doth looking to God hoping in God and resting vpon God to receiue frō him what shall be best and in such time and space as shall be best Yet may I not say that your profiting any way by your delayes may be a iust excuse to them that without any néed are causes of the same For surely the Lord would haue all honest sutes with conuenient spéede euer dispatched and that made Moses first sit him selfe from morning to night and after to chuse others his coadiutors in that businesse that men might more quickly and easily be reléeued And thus much briefly of Namans healing The fourth and last thing is his thankfulnes when he was healed set downe in words in déeds to God and to the Prophet and that not formally but vehemently performed His thankfulnes to God in words that he knew now there was no God in

A SERMON PREACHED AT THE COVRT AT GREENEWICH THE XXIIII OF MAY 1591. By Geruase Babington Doctor of Diuinitie ANCHORA SPEI Imprinted at London by Richard Field for Thomas Chard 1591. TO THE RIGHT HONORABLE MY SINGVLAR good Lords the Lords of her Maiesties most honorable priuie counsell WHAT it pleased God right Honorable to inable me to speak of late before your Lordships in her Maiesties Court at Greenwich I haue as neare as I could remember layd downe here now in writing to the ende that what then both pleased and profited some may in the blessing of like mercie do the same againe and what misliked anie may be further considered whether it so deserue in deed or was but only thē mistakē VVhich litle labor I am bold to present vnto your Honors who with most holy and religious attention heard the same that vnder the like fauour of your Honorable countenance being foūd without cause of iust dislike it may both passe to the view of others also that heard it not and remaine a poore testimony of my dutifull heart and true affection towards your Lordships euer to my death Your Honors most humble bounden GERVASE BABINGTON The second of the Kings the fift Chapter 13 BVt this seruants came and spake vnto him said Father if the Prophet had cōmāded thee a great thing woldest thou not haue done it how much rather then when he saith to thee Wash be cleane 14 Then went he downe and washed himselfe seuen times in Iorden according to the saying of the man of God and his flesh came againe like vnto the flesh of a little child and he was cleane 15 And he returned againe to the man of God he and all his companie and came and stood before him said Behold now I know that there is no God in all the world but in Israel now therefore I pray thee take a reward of thy seruant 16 But he said As the Lord liueth before whom I stand I will not receiue it And he would haue constrained him to receiue it but he refused HAuing elswhere of late right Honourable considered of this Chapter to this place I haue thought good to goe forward with thus much more of it at this time hoping it shall not be iudged vnfit for this place and these dayes wherein we liue The words read as we sée are parcell of the storie of Naman the Assyrian a storie so wel knowne vnto vs that I shall not néede to make any lōg rehersal of it In few words for order sake thus much Naman was a mightie man and verie honourable in the Court of the king of Assyria and euen with the king him selfe verie highly estéemed The reason is alledged in the storie namely because by his hand the Lord had deliuered the kingdome from great danger thereby the spirit of God teaching vs that there is not in this world a more iust cause of honorable regard and most high accompt to be had and made of a man not only with people but euen with Prince then faithful loue and fruteful seruice to king and countrie as the contrarie is most worthy also of al hatred shame and confusion But amidst al this honor saith the storie Naman was a Leaper an vgly and grieuous disease we all know euen in a poore man but in one of such place far more grieuous We learne and sée by it how often God thinketh it good to season the pleasures and glorie that otherwise he voutsafeth great men in this world with some humblings chastisements either maladies in bodie or miseries in minde from which yet after triall and exercise of them to his pleasure he is able to release them as he did here Naman if it shalbe good for them The storie againe telleth vs there was dwelling with Namans wife an Israelitish maid taken by y e Assyrians as they scouted abroad and placed with her This maide séeing her Lord and master his wofull estate like an honest seruant pitied it and wished that her Lord were with the Prophet in her countrie doubtlesse he would heale him The words of the maide were brought to Namans hearing he yéelded to the wish intendeth a iourney to y e Prophet acquainteth the king his master with his desire who not only gaue him leaue but writ also his honourable letters to the king of Israel in his behalfe which letters were wonderfully mistaken when they were read as if a quarrel by thē should be sought against him so that he rent his clothes for griefe and anger at these letters The prophet Elisha hearing of this behauiour in the king sent word to him to send Naman to him and he should know that there was a Prophet in Israel Vpon which message Naman came to him receiued this direction that he should go wash seuen times in Iorden and he should be whole But so far was he from ioying to heare of health after this sort y t he tooke it to be a méere mockery of him and brake out into words that he looked the Prophet should haue come forth to him and haue laid his hands on him prayed for him and so haue healed him as for water and washing are not Abanah Pharpar saith he riuers of Damascus as good as the waters of Israel c. In which chafe and choller his seruants spake vnto him as we haue now heard Father say they if the Prophet had commanded thee a great thing wouldst thou not haue done it how much more this that he saith wash and be cleane c. This is the storie Now for the words read if we marke them they offer vnto our consideration foure things 1 First the speech of the seruants to their Lord. 2 Secondly his yeelding thereunto 3 Thirdly the fruit of his obedience health 4 Lastly his thankefulnesse when he was healed The spéech of the seruants againe hath in it to be obserued The ground from whence it came The manner of it The matter of it His yéelding hath in it To whom he yeeldeth euen to his seruants In what sort readily without check or snub The fruit or effect being his health hath in it How it was obtained to wit by washing in Iorden How many times seuen times His thankfulnes lastly hath in it To whom to wit to God The Prophet In what sort vehemently not only formally Concerning the first the speach of the seruants and therein first the ground from whence it came what was it but a louing a true a dutifull and an affectionate heart to the good of their master This made them speake this made them venture this made thē bold to perswade with him as they did A thing that euer God required in seruants and a thing that euer God hath honoured with his blessings vpon it and remembrances of it in his word Ephes 6. Seruants saith the Lord obay them that are your masters with feare and trembling that is with carefull