Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	dead_a	life_n	resurrection_n	9,018	5	8.6668	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04510	An homilie of Saint John Chrysostome vpon that saying of Saint Paul, Brethern, I wold not haue you ignorant, what is becom of those that slepe, to the end ye lament not. &c. With also a discourse vpon Job, and Abraham, newely made out of Greke into latin by master Cheke, and englished by Tho. Chaloner.; De dormientibus nolo vos ignorare fratres. English	John Chrysostom, Saint, d. 407.; Cheke, John, Sir, 1514-1557. aut; Chaloner, Thomas, Sir, 1521-1565. aut	1544 (1544)	STC 14637; ESTC S103722	12,341	54

AN HOMILIE of saint Ioh̄ Chrysostome vpon that saying of saint Paul Brethern I wold not haue you ignorant what is becom of those that slepe to the end ye lament not c. with also a discourse vpon Iob and Abraham newely made out of Greke into latin by master Cheke and englished by Tho. Cha loner ANNO. 1544. TO THE RIGHT VVORshypfull maister Antony Deny one of the chief gentilmen of the kynges maiesties pryuey chambre A SMALE gifte agreth with my smal habilitie but not with the greatnesse of your desertes whiche iustely to sette furth I leaue to suche as maye wyth greater vessels wade more aptly in so large a sea Nat that wantyng power I doo want of good wil also wherin I dare compare with the formest It may like you therfore of your singuler goodnes whiche so many haue proued yf you like nat my dede herin at leste to allowe my entente whiche in great thynges thought it a second prayse to wyll well Fare ye no wourse then your vertue requireth the fauour of men wisheth and your own dexterite promiseth Your most bounden Tho. Chaloner AN HOMILIE OF Chrysostome FOVR daies haue I spent in expounding vnto you the parable of Lazarus lading furth such treasour as in that botched body we found hydden whiche was neither gold nor siluer nor iewels but rather religion constant courage suffrance much patience Forlike as these slydyng transitory treasures are outwardly couerid with brambles thistles and rugged heth and natheles in digging deaper great richesse is discouered So fynde we in Lazarus botches outwardely but withinwarde substance beyonde estimation a body diseased but a noble and liuely spirite in whom that saieng of the apostle is fulfilled howe well the vtter man is corrupted so well the inner man is renewid And truly I might this day also wade in the same parable cōfutyng suche heretikes as reproue the olde Testament with the Patriarches yea and spare not to whette theyr tounges against god the maker of al thinges But for I wolde not my wordes all of one thyng shulde to muche glutte you these disputations refer I to an other season and now let vs see what we can saye in a newe matter Parde ye knowe that euer one kynde of meate soone squaymysheth the stomak wheras chāge quickeneth a continual apetite To the ende therfore we vse the like in our sermon let vs after a longe space loke backe agayne vpon saynt Paule For as this present day is red vnto vs very apoyntedly a place of y e apostle and handesomely agreeth that that now we intend to say with that we haue afore sayde Ye haue herd then Paul declaring and sayeng Brethren I wolde not haue you vnwyttyng what is become of those that sleape least ye-make dole and mourne as others do that want hope That of Lazarus was a strong sinew of the gospel and this nowe is the voice of thapostle but in effect their tunes accorde For as in that parable I treated much of the resurrection of the iudgemente to come so hathe this text brought me backe now into the self same argument because if we digge out well this place of the apostle we shall not misse of the very same treasure For then my hole oration tendid to this effect that y e hearers might be taught how nothing in thys worlde was to be reputed for goodly but y t rather in our hope we shuld marche on further hauynge dayly before our eyes the dome of our iudge howe redoutable his iudgement is of what sterne grauenes we shuld fynde him And doth not Paule with these wordes counseill vs the like But herkē ye Of those that slepe I wolde not haue you ignorant to thend ye mourne not as other do who haue no hope For and if we beleue that Iesꝰ is dead vprisē so those that in Iesꝰ do slepe god shal lead with hym But in chiefe this is worth the serche to be knowen why when he speketh of Christ his departing out of life he calleth death and where he speaketh of oure deathe he doth name it a slepe and not deathe For he said nat of the deade what then of those that slepe a litle after so those that in Iesus do slepe nat those that in Iesus are deade god shal lead with him And then agayn We that liue that are left til the commynge of Christe shall nat preuent them that ar on sleape Nat somuch as here said he that ar dead but thrise making mention therof thrise death he called a slepe But nat so of Christ as for and if we beleue that Iesus is dead he sayde nat is on slepe but deade and wherfore calleth he it Christꝭ deth and our slepe For nat rashely at all auentures but rather vpon some great and depe respecte hathe he vsed this obseruation of wordes So speakyng of Christe he called it his deathe to the ende the same myght be thought a passion in him and as to vs he qualifieth it with the name of slepe that therby he myght comeforte our sorow For the cause wherof procedeth the resurrection boldely he called death but where all is grounded on hope that nameth he a slepe seming with the veray worde to comforte vs and geue vs good hope Inasmuch as he that slepith shal ryse againe and death is naught els but a longe slepe For do nat obiect me with this that the deade heare nat speake nat see nat nor fele nat seing that a slepyng man hathe no parte of all these But if algates I must reherce some wondre howe say you to this That the soule of hym that sleapeth dothe after a maner slepe also the deade do wake But a dead man saiest thou putrifieth and rottith chaungid into duste and asshes what therof my freind that makith the more for vs. For incase a lādlord purposing to reedifie an olde and ruinous house shuld as he must fyrst of all transport the tenauntes some where els then plucke down the olde buyldyng raysyng it more stately thē euer it was this dede trowe I in nothing offendith the tenauntes but muche more cheareth them bycause they regard nat somuch the present defacing as with theyr mynd they comprehēd the plat of the house that shal be but nat as yet to be vewed at eye Euyn so doth god after lyke rate dissolue our bodyes deductyng our soules the tenauntes as out of an house to thend the same beyng ones new repayred he may with greatter glory repossesse thē again therin Lette vs nat therfore somuche counte vpon this present in maner defasyng as on the gorgeousnes that our house shal be of For admitte one hadde a copper ymage fordone with longe age and rustynes parde he breaketh it and in the fornace newe meltith it to make it semelier then euer it was And as that dissoluing in the fornace is nat thutter distruction of thimage but rather a renewyng to the same So is the dissolution of our bodies

Ethnikes we I saye who in all other thynges do disagree from them Thinke we ones to whom the deade is goone and receiue we consolation king he is with Petre Paule and the hole company of sainctes Thinke how he shal rise again and that with farre more glory and reputation Thinke howe that to mourne and lament other els thy teares may naught auayle the but in fine make rebound to thine owne disaduantage Thinke if thou doest thus whose example thou folowist and in any waies eschonne the company of synne For here in whome folowiste thou or whom doest thou countrefaite but the infidels and those that haue no hope Lyke as Paule saieth lest ye mourne as the reste do that haue no hope And marke ye well how warely the apostle speaketh for he said nat hope of the resurrection but platly those that haue no hope For who so loketh nat after the iudgement day hath no maner hope nat onely of gods forsight in thinges but nat so muche as of gods ryght wisenes accordyng as he ouerue with all the same He that hathe no syght in this nor iugith nat this is so is bruter then any beaste and puttith all lawes iudgementes good constitucions and for shorte al goodnes out of his own mind For who so loketh nat to rendre any counte of his doynges slieth from all vertue and cleuith to all naughtynes We then considering all this and countinge the Grekes custome whiche we folowe in makyng dole to be a very madnes amasing of y e mind Eschonne we I say this vsage with thē For to none other intent dothe Paul so often make mention of them but that remēbring what disworship we incurre therby we shulde refraine customynge with them and rather make retourne to our owne noblesse And that nat here onely but often and continually doth Paul so For when he wold haue vs leaue our synnes then makith he demonstration what maner men through our synnes we are coupled with to th end we shuld mislike and be offendid with the maners of the person shon his company Further writing to the Thessaloniēs thus saith he Let eche of you possesse his owne bodie in all holines and honour nat in susteining of disworship as the Gentiles who know nat god And agayn nat as thother Gentiles who walke in the vanitie of theyr hertes So also in this place Brethern I wold nat haue you ignorant what is become of them that slepe lest ye mourne as others do who want hope For nat the nature of the thyng but the purpose of our mynde nat the death of the passer hence but the weake sprite of the bewailer is that that troublith vs. For as for the beleuing man no present displeasures can displease him but rather before that 〈…〉 prepared for him is 〈…〉 in this present 〈…〉 oddes betwix him and the vnfaithefull No small vantage then receiue we through christian religion onles we repute nat continuall quietnes of mynde and euer a lyke gladnes to be the greatest fruite we may here gather Therfore saieth Paule Ioy ye euer in the lord agayn I say reioyce ye For asmuche as before the resurrection daye we ar priuileged in the mean space in that we fall nat into theise dayly troubles of our lyfe but rather through hope of the lyfe to come euyn here receyue we great comfort and consolation Moreouer as we make game on bothe sydes so on both sides is the vnfaithfull at after deale 〈…〉 throughthe punishment remaynyng hym for nat trusting in the resurrection the other because euery small mishappe here discouragith hym whoo looketh after noo maner wealth in that other worlde to come And therfore nat only for the resurrectiōs sake ought god to be thanked but also for that hope of the resurrection hable to comforte our soules in perplexitie and encourage vs aswell in other thinges as it dothe in this that we shall rise agayne and be with god For and if we nedes must lament and mourne those that lyue in syn nat those that deceas with vertue shulde we 〈…〉 weape for And so did 〈…〉 For writing to the Cori 〈◊〉 〈◊〉 thus saieth he Least at my commyng to you god humble me soo much that I must be faine to bewaile many of you nat as deade but that haue synned and repent nat of the excesse and vnclennes they haue committed Bewayle the dead for he wantith his sences bewaile a foole for he wantith wyt Meanly bewayle the deade for he is but at rest but a foles life is worse thē his death That and if algates we must be mone hym that is depriued of life then muche more him that is voide of ryghtwisenes and hath missed of this gifte of hope sent to vs from aboue Suche men therfore let vs bemone for this mourning we do 〈…〉 inasmuche as in bemoning them ofte times we do refourme theim Where as to bemone the deade is bothe fond and improfitable And so let vs nat abrogat this custom of dole makyng but then let our dole be for synnes sake onely For afore pouerty sikenes vntimely death begylyng or slaunder all these with like discōmodities appertaining to vs we ought to bear out with a right good hart because these euilles incase we be patient maye be occasion of a greter croune glory But how may it be saiest thou that a man mourne not To this I are the contrary Howe may it be that a man endewed with reason contemplation hope of thinges to come shulde m 〈…〉 But who is he saiest thou that in this confusion and chaunge of thynges may nat somewhat be moued Many I say both in ours and in our elders dayes For Iob when the hole nombre of his children perished herken ye what he sayeth God gaue me them God hath bereuid me them as pleaseth god so is it done These wordes armeruailous to be rehersed onely but if thou serchest them narolier thā wilt thou more meruayle For thus muste thou make thy discourse How the dyuel his persecutour toke awaye nat haulfe his chyldren and lefte the other haulfe nother that he toke the more numbre spared the lesse but that he sweped away al the fruite and yet the tree he ouerturned nat he raysed all the surges of the sea and yet the shyp he drowned nat he gaue the assault to the vttremoste and yet the strong towre wanne he nat So Iob abode all his bruntes and remained in one vnstyrred Many dartes were launced at him whiche he shruncke nat for nay rather they were launced he was nat wounded Imagine we I pray you what a thynge it was for Iob to see so many of his childrē al at ones perishing Yea and trowe ye nat it was a sufficient corrosiue to his herte to haue thē all taken from him al I say togither at one tyme in one day of like floure of age of muche hope and towardness in suche sort to finishe their yearis after so many wrekes and scourges

what frute geuest thou me when thou pluckest vp the rootes how assurest me thou of nephieus and cōmandest my onely sonne to be slayne who euer sawe the like who dyd the lyke I am begiled I am betrayed Abraham truly againsaide nat gods commandement nor stode nat in termes of why and wherfore with him but when he had ones herde Take thy dere and welbeloued sōne Isaac make of him sacrifice to me vpō suche an hille as I shall apointe the with as good a will he wente aboute it as if more had ben commanded him he wold haue done his vttermost for he both kepte this secrete from his wyfe and from his seruantes cōmanding them to tarye at the foote of the hille and taking with him only Isaac for his oblation went vp nat with a faynt hert but gladsomely aboute the execution of gods cōmaundement Thinke therfore howe harde a case this was when no man beyng by he did question perchaunce with his sonne aparte whiche might make his hert the rather fowndre into pitie and a more vehement heate of loue nat in one or two daies but in many daies to be quickenid in him inasmuche as to haue dispached gods byddyng out of hande was sure a very great and hard enterprise but nat of suche maistrye as by respite of so many daies to haue his minde temptid specially beyng beseagid with soo greate a loue as he bare towardꝭ Isaac For therfore dyd god apoynte him a place of further distance where he shuld do his oblation to the end the w●estlers styfnes might be the better assaied And in dede a stiffe wrastler was Abraham with no man but with the very lawe of nature For what eloquēs is liuely inough to set afore our eyes his stoute hert He led away his sonne he bounde him laide him on the heape of wod drewe his sword was ready to strike him I can nat tell I howe nor by what meanes to describe all this He only knew it who toke vpō hym to do it For no paynted wordes maye sufficientely sette oute colours in this behalfe For howe was nat his hande astonied How did nat the force of his synewes weaken Howe could nat the desirable presence of his dere childe edge him to compassion And then agayne that that Isaac dyd how wonderus was it For as Abraham obeyed god so obeied he his father as when god bad Abraham slea him he axed nat after the cause wherfore lykewise Isaac his father constrayninge him and offringe him vpon the aultar enquired nat of him why he did it but was subiect to his will and pleasure Here nowe may we see the father a sacrifice of his sonne a sacrifice yelden vp withoute bloudshedynge a burnt offring withoute fyre for a figure of the death and resurrection He slewe his sonne and nat slew his sonne nat with his hand but with his intention he slewe him And god cōmanded thus muche nat for effusion of blouddes sake but to manifest vnto vs the obedience of Abraham and that hys promptenes mighte ouer all be notyfyed to our teachynge and instruction Howe that gods cōmandemētes ought to be preferred nat onely before our children the lawe of nature briefly all other thynges but euin our very owne lyues And therfore came he down to let Abrahams hande hauing Isaac as a liuing witnes of this acte What forgyuenes then shalt thou obtayne or what excuse can thou bring seing such a man as Abraham was with so good an hart to haue bowed him selfe and in all poyntes to haue geuin place to god and thou in this small case wilt nat take it well but stubbernly For neyther alleage thou thy mourning nor yet y e gretnes of thy calamitie but rather thinke howe Abraham was stronger then so excedyng great and far passynge a sorowe For it was inough that gods commandement had some thing troubled and cast his mind into perplexitie togither with this that god had assayed his faythe in other proofes aforetimes Fo. who excepte Abraham selfe wold nat haue reputed gods promis as touchynge the multitude of his generation nephieus to haue ben but disceite and trompery And yet this natwithstanding we ought to haue Iobs patience and his wonderfull moderation in greate price namely his ouerturne and fall beinge so piteous as it was in that a man of that excellente vertue after so many almes dedes and so great hospitalitie kept when he neither had prouoked gods wrath vpon him self nor on his children shuld with his eyes behold so miserable a misfortune so strange and so vnloked for yea and suche as in longe tyme falleth nat vpon the wickedest men that be Nor for all this did he nat as commonly men wont to do neither iudged vertue vnauaylable ne yet reputed his former life well led to haue ben spent in vain Eche of these therfore we muste nat prayse onely but folowe also and do after their vertue But some will saye naye they were men that passed Ye truely they passed and were meruaylous men Natheles at our handes is required a greatter religion then at theirs was whoo folowid but the olde fourme of lyuinge onely For vnles your iustice be farre more habundant then that of the Scribes and Pharises ye shall nat entre into the kyngdome of heauen Therfore in any wise vse we moderation and callyng to our mynde these and those thinges whiche of the generall resurrection of these holy men haue been repetid let vs euer caulme our mindes nat only whē cause of mournyng is obiectid vnto vs but also when wear fre from any maner sorowe For to the same purpose I at this present what tyme none as I thinke is in sorowe haue yet grounded my theme therupon that when we haue iuste cause of doole yet being armed with remembrance herof we may receyue comefort accordingly That like as souldiours in tyme of peace do practise feates of warre that when warre is ones proclaymed and the tyme requireth expertnes they maye then at neade shewe furthe their conning learned in tyme of reste So likewise prepare we both our weapons and medecines all beyng yet quiet that if at any tyme these greate troubles miseries or sorowes do assault vs. We on the other side being wel armed strongly defensed agaynst all the dyuels bruntes may with muche maistrie repulse them backe sheld our selfes with godꝭ word right reason and example takyng at the good For in so doyng we may lede this lyfe in muche tranquillitie of mynde and afterwardes be partners of heauins kingdome with CHRIST IESVS vnto whom with the father and the holy goost be all honour and imperie worlde without ende AMEN LONDINI in officina Thomae Bertheleti regij impressoris typ●s excusum Anno. M. D.XIIIII uicesimo nono die mensis Martij Cum priuilegio ad impr ●mendum solum