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	way_n	6,089	5	4.7618	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

but only thus Not to think that what man doth may neuer be chaunged or bettered for I haue approued Austins iudgement before to the contrary but to learne as much reuerēce towards things established by graue and godly aduise as possibly there may appeare cause in them to hate rash businesse and busie rashnesse and if things must and ought to be chaunged in déede then to do it if I were a doer or to séeke it if I be a séeker as that wise Orator sayd Quam minimo sonitu With as litle noise as may be Thus in mine opinion might we somewhat lessen the cause and drie vp the fountaine from whence springeth ingratitude now named towards Magistrates and Ministers and make vs crie as thankfully as euer the Grecians did of whom I haue spoken or as Naman the Assyrian doth whom now we intreat of God guide vs and direct vs in his mercie The heat I said of Namans thankfulnes was to be obserued which god his wisdome hath not concealed but purposely noted in this He would haue compelled him It affoordeth vs this doctrine that it is not enough when we haue receiued a benefite from men to vtter a few formall thanks or to conceiue a few fine phrases but both man ioyeth in and God himselfe requireth a heat a zeale an earnest faithfull and feeling thanksgiuing after God the giuer to man the meanes of his mercie towards vs. Naman had it here in the text and God will not conceale it but vtter it for our knowledge The Leaper cleansed in the Gospel turned backe fell downe on his face at Iesus féete and with a lowd voyce gaue him thanks all words and gestures of heat and hartinesse in this duetie The blind man when he had receiued sight Followed Iesus and praised him followed him saith the storie which was heate when a frosen zeale would haue slipt away after a few formall words What heartie heate was in Marie for good receiued when she lay at his féete and with teares that came from a rauished heart washed them and wiped them with the haires of her head Was this an ordinarie thankfulnes or a heat in her honoured by God himselfe and in vs assured euer of blessing if we haue it Thankfull therefore we ought to be not onely to God but to men for so was Naman and that feruently not falsely for so was Naman Why the Prophet would not receiue this offred gift at Namans hands two causes may be coniectured One that he might bréed in Naman a conceipt of difference in him and all true Prophets from false dissemblers where of then were many with whom all was fish that came to net Another that he might hereby occasion Naman to thinke of God as the onely giuer worker and effecter of his health and not of any vertue in him the Prophet thereunto which happely he might haue done if his gift had bene receiued This teacheth vs a doctrine of care to preserue our honest estimation in the world with all men as we may well and not to robbe God of his glorie by ignorance in men to discerne aright but the time is gone The God of mercie and power giue his word a blessing make it a sauour of life vnto life to vs and let it neuer be a sauour of death vnto death Increase our knowledge but increase our obedience also according to our knowledge that we may not onely know what to do but do it euerie day and euerie way more and more through Iesus Christ our Lord who with the father and the holy ghost be blessed praised and honoured now and for euermore Amen FINIS Faults escaped Pag. 13. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 33. in the margent for Epist 18. read Epist 118. Pag. 14. read the Welch note thus Tri feth sydd anodd y ddynabod dyn derwen a duwarnod Pag. 19. line 21. for confirme read confound ●●delitie to ●rinces and ●ountrey a ●ause of ho●our trea●herie of cō●usion Leprosie Great men haue their humblings Faithfulnes in seruants euer blessed ●aithfulnes 〈◊〉 seruants ●●er blessed ●ph 6. 5. c. Gen. 24. Gen. 29. Gen. 39. Honorable fauour and good vsage in maisters of seruants Gen. 39. 8. 9. ●ardnes in ●asters Gen. 31. 2. The masters Posie The seruāts Posie Chapt. 7. A note for al masters Aristotle A terme giuen then since to Magistrates and men in authoritie to teach them with what affectiō they should loue their inferiours euen as children howe inferiours ought to honour them euen as Fathers Gen. 41 43. * Gen. 23. Num. 12. 11. How good men speake to men of authoritie 1. Sam. 9. 6. Iudg 6. 22. Num. 26. 10. Humilitie Modest speech shall not be vnblessed Thinke of this The matter of the seruants speech ●othing ●●ruants A glasse for ●ll seruants Good men not offended with truth Prou 〈…〉 .23 Flatterie 2. Sam. 13. 29 2. Chro. 10. 10. 2. Kin. 16. 11 Antisthenes Act. 12. 22. Tre feth see a noth y dde ●abod deen derwin a duarnod The reason of the seruants A maiori why a great thing should be done if cōmanded The calling of the bidder Ministers words to be regarded for their calling Application Ephes 4. 11. 2. Tim. 3. 16. Matth. 28. 19 Contempt of ministers contempt of God 1. Sam. 8. 7. Lib. 4. Epi. ● The ende of ●ur counsell preaching farre better ●hen the Prophets now to Naman Namans obedience Wise men regard not euer who speaketh but what it spoken Dangerous to pin our selues to titles of men 1. Cor. 1. Good counsel to be followed readily without checks The fruit of Namans obedience God healed not the water Why he washed 7. time Wearie su●ers comfort Namans ●●ankfulnes 〈◊〉 words In deeds Good men euer thankfull Gen. 32. 10. Psal 103. ● Chro. 28. Luc. 1. ●uc 17. Holcot in Sap. A storie of an vnthankfull woman Naman with an edge thankfull so ought we Word di● thankful● Lipsius N●●polit To seeme not to be Matth. 3. Act. 2. Reuel 3. ●amans ●●ankfulnes 〈◊〉 the Pro●het Our vngratfull dayes Galath 4. 15 Note this storie good ●ued far ●●e this ●●e pamph 〈…〉 vpon ●atth 23. ●rou 34. 21. ●c Changers of Princes laws Lauaterus in Prou. Testimonies of men Epist 18. Innouation Alcibiad apud Thu. lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Dion 52. ●●neca ●pist 〈…〉 uint lib. 3. ●●stitut Cicero ad Attic. lib. 11. Epist 9 Naman ha●tely thankfull to man not formal● Luke 16. 17. Why the Prophet refused his gift A care of our name Not to rob God of glorie