Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	aaron_n	bell_n	pomegranate_n	71	3	12.5482	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20769	Certaine treatises of the late reverend and learned divine, Mr Iohn Downe, rector of the church of Instow in Devonshire, Bachelour of Divinity, and sometimes fellow of Emanuell Colledge in Cambridge. Published at the instance of his friends; Selections	Downe, John, 1570?-1631.; Hakewill, George, 1578-1649.	1633 (1633)	STC 7152; ESTC S122294	394,392	677

with his owne sword And as for humane learning it is not only lawfull but in some cases necessary For as Logick teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man can demonstrate passing from one kind vnto another but looke to what science the tearmes of the question belong from thence only are proofes to be drawne Which being so how can I handle the question of Freedome of will without naturall Philosophy whereunto that tearme belongeth And how can I better demonstrate that the law Morall is written naturally in the heart then by the testimony of those men who were never by grace elevated aboue nature Wherefore if there be any who condemne the vse of humane learning in Sermons it is saith Gregory Nazianzene because them selues are ignorant and would not haue their ignorance espied If this be your mind will some yet say what is it then your dislike First I dislike that that should be called eloquence which is not so as being neither approved by the precepts of those who haue written of Oratory nor exampled by the practise of those who haue bin esteemed the most famous Orators When holy Spiridion heard Triphyllius call that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Saviour called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though both words signified the same thing yet be sharpely rebuked him saying doest thou think thou canst speak better then Christ himselfe What would he haue said thinke you if hee had heard Coton the French Iesuite preach of the Escalados of vertue and the Barricados of greedy desire and call Iesus Christ the Dolphin of heauen Surely it is the language not of Babylon but of Canaan which the holy Ghost hath sanctified for the preaching of the Gospell Secondly I mislike that frothie conceits and wittie vanities should be counted learning For true learning is substantiall and reall bettering the vnderstanding and making the heart wise but these toyes stand only in seeming tickling the eare making the head giddy but neuer feeding the soule Learning you may call it if you please howbeit as Saint Paul saith it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 science falsely so called which he would haue his Timothie carefully to avoid Thirdly and lastly it displeaseth me that herein they propound to themselues not Gods glory or the edification of the Church but their owne praise applause To what end else this vaine ostentation of wit eloquence reading and all variety of learning Wherein first they prevaricate with Christ pretending to woo the soules of men vnto Christ but indeed intending to win reputation to themselues Secondly they fayle the hope and expectation of their brethren who repairing to them for instruction receaue no more benefit by their Sermons then Caligulas guests did by his golden banquet which onely delighted the eye but neither pleased the palate nor satisfied the stomacke Wise and wholsome is the counsell of S. Hierome when thou teachest in the Church non clamor populi sed gemitus suscitetur stirre you vp not the applause but the grones of the people lachrymae auditorum laudes tuae sint let the teares of the auditory be thy praises If thou canst with Peter pricke the people at the heart and make them say Men and brethren what shall we doe If by discoursing of righteousnesse temperance and iudgement to come thou canst make Felix tremble thou shalt both glorifie God and procure honour vnto thy selfe But if neglecting the glory of God thou ayme at nothing but thine owne praise and commendation God will surely poure downe contempt vpon thee For his mouth hath spoken it Them that honour me will I honour and they that despise me shall be lightly esteemed Thus to avoid contempt it is necessary we be good Ministers It is necessary also that we be Good men Although intruth I see not how a man can be a Good Minister vnlesse withall he be a Good man For if he defined rightly who said that an Orator is vir bonus dicendi peritus a good man skilfull in pleading what should let but I may as truly say a Good Minister is vir bonus docendi peritus a good man well able to teach And if the Goodnesse of a man be principally discerned in the honest discharge of the duties of his Calling hardly can that Minister bee a Good man who doth not faithfully execute the office of his Ministrie Neuerthelesse to speake distinctly of them it is necessary as wee haue said for the avoiding of Contempt not only to be Good Ministers but also Good Men practising in our selues what wee teach vnto others and framing our liues answerable to our doctrine This was typed by Aarons Vrim and Thummim which hee was to carry in the brest-plate vpon his heart for the one betokened light and verity of doctrine the other vprightnesse and integrity of life The same was also signified by the golden bells and pomegranates hanging round about vpon the hemme of his priestly vestment for the bells are no other then the sound of wholsome preaching and the pomegranats then the fruits of good liuing As it was typed in the old Testament so is it expresly commanded in the new St Paul instructing Timothie and Titus how a Bishop should be qualified requireth of him that bee bee not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blamelesse and faultlesse Neither so only but that in all things he shew himselfe also a patterne of good workes And with him agreeth St Peter who chargeth those that are Elders that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samplers vnto their Flock And whensoeuer in Scripture a Minister is commanded to teach or feed the people of God it is intended if we may beleeue ancient Fathers that they doe it by all meanes and therefore not only by preaching sound doctrine but also by leading an exemplarie life If all the faithfull must shine with good workes as lights in the world how much more they who by office are the very lights of the world He was a wise naturall man who said Longum iter per praecepta breue efficax per exempla the course by precept is long and tedious but short and effectuall by example And he was no foole that said he had rather see one Calanus willingly put himselfe into the fire then heare a Philosopher read a hundred Lectures of patience For indeed as St Bernard saith validior est vox operis quam oris workes perswade more powerfully then words And therefore with Gregory Nazianzen doe I say to thee ô Minister whatsoeuer thou be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either teach me not at all or let thy holy life teach me why drawest thou me thus with one hand and puttest me off with the other They iested anciently at those who were Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their sayings but not in their doings And the Poet could say Odi homines ignauâ operâ