Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	work_n	work_v	wrath_n	250	3	7.3746	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17654	An excellent treatise of the immortalytie of the soule By which is proued, that the soules, after their departure out of the bodies, are avvake and doe lyue, contrary to that erronious opinion of certen ignorant persons, who thinke them to lye asleape vntill the day of iudgement. Set fourth by M. Iohn Caluin, and englished from the French by T. Stocker.; Psychopannychia. English.	Calvin, Jean, 1509-1564.; Stocker, Thomas, fl. 1569-1592.	1581 (1581)	STC 4409; ESTC S118888	80,056	216

other Are these dreames or fables But because they would haue some way to escape they make a parable of this story and say that whatsoeuer the trueth speaketh of Abraham the rich glutton and of Lazarus is but a fained thing This is all the reuerence they beare vnto God and to his word But I aske this of them let thē bring forth but one onely example out of the holy scripture where in a parable any man is called by his name I pray you tell me what is meant by these wordes There was a poore man named Lazarus c. Either must the word of God be a false lye or els this must needes be a very true story The auncient Doctors also had great regard to this For S. Ambrose sayth that it is rather a story then a parable because there is a name put in S. Gregory is of the same opinion Tertulyan Ireneus Origen S. Cyprian and S. Ierome doe take it for a history Emongest whom Tertulyan thinketh that by the Rich man is meant Herode and by Lazarus Iohn Baptist And see what Ireneus sayth The thinge which is recyted vnto vs by the Lord of the Rich mā of Lazarus is no fable And Cyrill aunswering the Arriās who out of this place made it their buckler for the refuting of the diuinitie of Christ refelleth not this as a parable but expoundeth it as an history But this is a greater mockery that for the strēgthning of their error the more they pretende the name of S. Augustine and because they might the better wrangle say that he yelded to the same opinion I thinke they doe it for this cause for that he hath sayd in an certein place that we must vnderstād by Lazarus Iesus Christ and by the Rich man the Pharysies and yet his meaning is none otherwise but that this story is to be transferred into a parable if the person of Lazarus be attributed to Iesus Christ and the persō of the Rich man vnto the Pharysies This is also the custome and manner of all such men as haue once conceiued an opinion of any thing to suffer themselues afterward violētly to be caryed away with the same For whē they see they haue no sure ground to stay on there shall not be so small a tittle of a letter which they will not laye fast hold on to wrythe and wrest it to serue their owne turnes Notwithstanding to the end they might not still groyne and grunt S. Augustine himselfe sayth in another place that he receiueth it for an History Let thē now go sell their coūterfett wares at noone day And yet shall they not be able to flye any whither but that they shall alwayes mashe themselues in these very snares For admit we did graunt it them to be a parable which they shall neuer be able to obtaine at our hands What other thing can they gather hereupon but that there is some shewe of trueth in this cōparyson Now if these great Diuines know not this let thē goe learne at the first principles of the Gramarians and they shall finde that a parable is a similitude taken from the truth For when we heare that a man had two sonnes vnto whome he diuided and lotted out their portions there must needes be a man sonnes an enheritaunce and a diuision of portiōs Moreouer this is alwayes the nature of a parable first we must conceiue of the bare matter as it is propounded afterward we are ledd to the end of the parable to witt to the thing it selfe whereunto the parable is applyed And herein let them follow Chrisostome as their Patron He alwayes thought this to be a parable and yet he oftētimes drewe out of it the truth As when he proueth out of it that the soules of the dead are in certayne places he sheweth how horrible hell fier is and the destruction that commeth of pleasures And least I should here lose much speach let common reason teach them if they haue any and they shall soone vnderstand what the strength and reason of a parable is And bycause we would gladly satisfy all men as much as in vs lyeth we will heere speake somewhat of the rest of Soules which are departed from the bodyes in an assured fayth of the promises of God and surely the holy scripture meaneth nothing els by the bosome of Abraham but this rest In the first place we call that rest which these waste diuines call sleape Neither would we refuse this tytle of sleape were it not that by their lying they haue wonderfully corrupted and almost vtterly defaced it Moreouer we vnderstand not by reast slouthfulnes or slumber or any such other lyke dronken thing as they attribute vnto the soules but tranquility and a good assuraunce of conscience which although it be alwayes ioyned with fayth yet is it neuer soūd or altogether perfect but after death The Church no doubt heareth from the mouth of God Isaiah 32.17 the blessinges of the faythfull being yet but as a straunger here on earth to witt My people shall walke in the beauty of rest and dwell in a peaceable habitation Isaiah 26.12 in the tentes of surety and in a plentifull peace And agayne geuing thankes she singeth blessings vnto the Lord Geue vnto vs O Lord peace For thou also workest all our workes in vs. When the faythfull haue receiued the Gospell they haue this peace when they see God to become their louing Father whom before they thought him to be their Iudge and in stead of children of wrath they see them selues to be the children of Grace that the bowels of God his mercy is poured vpon them so that they now looke for none other thing at the handes of God but all goodnes Iob. 7. and mercie But because that the lyfe of man is a warfare vpon earth they which feele the stings of sinne and the dregges of the fleshe must haue trouble in this world and be cōforted in God in this sorte they shall neuer be without an vnquiet troubled minde But when as they shall haue put of the fleshe and the lustes thereof who as home enemies doe trouble their peace and reast they shall in the end be at quiet and rest in the Lord For thus sayth the prophet Isaiah 57.1 The righteous pearisheth and there is no man that once thinketh of him in his hart good and godly people are takē away and no man considereth thereof for the righteous is conueyed away frō the wicked let peace come vnto him and let him rest in his bed which walketh in his wayes doth he not call them vnto peace But because they were at peace with God Ezechiel 1.27.28 whose peace was domesticall and at defiaunce with the world he bringeth them vnto the highest degree of peace And therefore Ezechiell and S. Iohn when as they would describe the throne of the glory of God Apoc. 4.3 they compassed it with the Raynebow which we know

An excellent treatise of the Immortalytie of the soule by which is proued that the soules after their departure out of the bodies are awake and doe lyue contrary to that erronious opinion of certen ignorant persons who thinke them to lye a sleape vntill the day of Iudgement * ⁎ * Set fourth by M. Iohn Caluin and englished from the French by T. Stocker AT LONDON Printed by Iohn Daye dwelling ouer Aldersgate An. Do. 1581. Cum Priuilegio Regiae Maiestatis ¶ To the right honorable Phillip Earle of Arundell Baron Matrauers and Clune The God of all glory and consolation graunt ●ncrease of all heauenly and spiritual giftes ●owardes the aduauncing of his glory and maintenaunce of his Church together encrease in true honor of right nobilitie here in this lyfe and in the end perfect blisse and felicitie in his heauenly kingdome through Iesus Christ our Lord. BEing now about a yeare passed Right honorable in cōpany with a godly Gentleman my good friend w●o entring into some speach with me concerning the loosenes and dissolutenes of this age in the end after long dispute and reasoning betwene vs ●e concluded and verely thought that a ●reat part euen of such as beare the name of Christians doth suppose the soules of men to be mortall and thereupon wished me to take the paynes to translate into English this pamflet of M. Iohn Calvin trea●●ng of the IMMORTALITIE OF THE SOVLE which he bele●…ed to be most necessary to be vnderstood of the greater number of our Countreymen whereupon after I had perused it and throughly considered thereof his iudgement seemed to me to be both good and sound For at the tyme that Maister Caluin wrote this booke it should seeme by his preface ensuing that there were many greuously infected with this monstrous opinion That the Soules of men dyed together with the bodies Which soule and hellish error I feare hath possessed and poysoned at this day the hartes and mindes of a great number here at home within this land not onely of the godlesse and ignoraunter company but euen of too too many of some of those which make a great and glorious glittering outward shew of being fauourers o● the glorious Gospell of our Sauiour and redeemer Christ Iesus as by their monstrous pride detestable Ambition miserable couetousnes cruell extortions filthy gluttonies cankred malices and most beastly vncleanes now reigning manifestly appeareth Wherefore seing this pamflet was a● that tyme necessary to be published for the confuting of all such Atheistes Epicures and belly Gods as then lyued I thinke i● in my poore opinion that this present mos● necessary and needefull But here me thinketh I heare some men say that it is impossible for any in so great light of the Gospell to be of this minde whome I feare I may with griefe of hart iustly aunswere that there are too too many such For if a man throughly looke into the lyues and cōuersation of the multitude yea and that euen of the outward pretended professors of the Gospell for I doe not see how they are to be more fitly termed we shall then finde it to be ouertrue of which detestable hipocrysie the Lord God in the fulnes of tyme will without all doubt be terribly and fearefully aduenged if it be not spedely and earnesty repented of and all peruerse and crooked wayes eftsoones reformed and amended And questionles seing Satan in those dayes so lustely bestyrred him selfe surely he now most terribly roareth and rageth to deface the word of the Lord which as the Apostle witnesseth is the power of Saluation to all those that in trueth beleue it And he in very deede the earnestlyer and busilier trauelleth herein because he perceiueth that his lease is by many yeares neerer at an end then at that tyme it was and therefore goeth about hand ouer head as we commonly say to make hauock of his Lordes enheritaunce as vsually all wicked leasees doe a little before the expiration and full terme of their yeares wherefore right honorable at the godly motion of that my friend I tooke vpon me to english this Treatise for the benefit I trust of all those my Countreymen of this our English nation which shall diligently reade the same And for somuch as I am of necessitie enforced to seeke for ayde of such a Patron as I might assure my selfe to be of some singuler towardnes of perfect wisedome I meane not of such wisdome as worldlinges dreame of but of that true wisedome which is the knowledge and obedience of and to the Maiestie of the word of God whereby this Argument might finde such one as were of power able in knowledge wise in zeale and affection willing and forward to withstand the aduersaries of this pestilent Doctrine in which wisedome cōsisteth the very strēgth of the young men and the right vnderstanding and honor of the aged I haue at this present takē bouldnes to choose your Lordship out from amongest the residue of the Nobilitie of this noble realme of England to addresse this my poore trauell vnto assuring my selfe that you will be most willing to suffer the same to march vnder your ensigne agaynst all the enemies thereof And therefore if the worthynes of the matter herein conteyned and handled by Maister Caluin may so excuse the vnworthynes of my simple stile in the translating hereof as that your honor vouchsafe to accept the one with the other and beare with the one for the other your noble curtesie shall the rather confirme all the true professors of the Gospell in that vndoubed opinion which they haue already conceiued of you by reason of the good beginnings of your godly proceedings already in this behalfe in the ●ewe and open sight of the world manifestly declared and geue thē occasion continually to glorify God for so vertuous and gratious Nobilitie and incessauntly pray vnto his Maiesty for the good encrease long prosperitye of all such and I my selfe also hauing good cause to thinke my trauell most blessedly bestowed will acknowledge my duety alwayes bound vnto your good Lordship for the same And besides there is no doubt but that he which hath begonne this good worke in you will lykewise performe it vntill the day of Iesus Christ so that your perseueraunce therein will afourd you a most firme and sure ground worke for the vpholding and continuing of your noble house in a prosperous and florishing successe without the which perseueraunce vnto the end and in the end there is no acceptation with the Lord of all our doings whatsoeuer For as it is sayd in the 18. of Ezechiell his prophesie and 26. verse When a righteous man continueth not in his righteousnes but turneth away from it and committeth iniquitie he shall euen dye for the same he shal euen dye in his iniquitie which he hath done Thus humbly crauing pardon least I haue troubled your Lordship ouerlong I leaue you to the protection of the most high London the second of Iune

soule Wil they they say that there is nothing meant by these words we know then that this word Soule is oftentimes taken for lyfe as in these places Psal 119 Nun. My soule is in my handes Also Wherefore teare I my fleshe with my teeth and carry my Soule in my handes Iob. 13.14 Likewise Math. 6.25 Is not the soule farre more precious then meate Also Thou foole Luke 12.20 this night shall thy Soule be taken from thee and such other like which these Soule murderers haue euer in their mouthes And yet for all that they haue nothing wheron greatly to brag For they must consider that this word Soule is taken there by the figure Metanomia for the lyfe for somuch as the Soule is the cause of the lyfe and that the lyfe is vpholden by the Soule and this figure euen yoūg boyes doe learne emongest their rudimentes in the Schoole But who would not maruell to see the foolish arrogancye of these roysters who are fully perswaded of some great matter in thēselues and would haue others make great accompt of them yet they must be taught their figures and formes of speaking We also know by an other lyke reason as it were that the soule is taken for the will and desier because it keepeth the seate of the will desier 1 Sam. 18.1 And in this sence it is sayd That the Soule of Ionathan was fast knit to the Soule of Dauid Gene. 34.6 and that Sichem his Soule longed sore for Dina Iacob his daughter Acts. 4.32 Saint Luke also sayth And the multitude which beleued were of one hart and of one soule Moreouer who seeth not that there is great strength in these Hebrew phrases Psal 115. 104. Luk. 1. My soule blesse thou the Lord my soule doth magnify the Lord say vnto my soule I am thy sauing health For by these is somewhat more expressed thē if it had bene simply spoken without addition As blesse the Lord I magnify the Lord say vnto me I am thy health Sometymes it is simply taken for a man that hath a Soule Gene. 19. As When it is sayd that threescore and sixtene Soules went downe with Iacob into Egipt Ezech. 18.4 Leuit. 20.6 2.6 Lykewise The soule which hath sinned shall dye Also The Soule which shall goe after Coniurers and Southsayers shall dye the death c. Many tymes it is taken for the breath which geueth breath vnto man wherein resteth the liuely motion of the body As I take these places 2. Sam. 2. Heauines and sorrow haue taken hold on me Acts. 20. although my whole soule remayneth in me Also his Soule is in him And agayne That the soule of the Childe returned into his body Moreouer 1. King 17.22 the scripture vseth this maner of speaking that the soule doth depart whereas we commonly say he yeldeth vp the ghost As when it is sayd of Rachell Gene. 35.18 And at the departing of the soule for Rachell dyed she called the name of the child Benom We know also that this word spirite emongest the Latines is called breath winde which we may likewise see by the word that the Grecians vse We know that it is taken in the prophesie of Isaiah for a vayne and tryfling thing Isaiah 26.18 We haue bene with childe sayth he and suffered payne as if we had brought forth winde And many tymes it is taken for that which the spirite of God regenerateth in vs. For when Saint Paule sayth Galat. 5.17 That the spirite lusteth cōtrary to the fleshe he meaneth not that the Soule sighteth agaynst the fleshe or reasō against Lust but that the Soule it selfe in somuch as it is gouerned by the spirite of God fighteth agaynst it selfe because as yet she is voyd of the spirite of God and geuen ouer to her owne lustes Moreouer we know that whē these two words the Soule and the Spirite are ioyned together that by the Soule is ment the will and by the Spirite the vnderstāding Isaiah 26.9 For thus sayth Isaiah My soule hath longed for thee all the night and I will seeke thee early in the morning with my Spirite which is within me 1. Thes 3.13 And thus doth Saint Paule vnderstand it When he beseecheth the Thessalonians to haue their whole Spirite Soule and body kept blamelesse in the cōming of our Lord Iesus Christ For he meaneth to haue all their thoughts and willes sound and not to geue ouer their members as instrumentes of iniquitye to sinne Heb. 4.12 And that which the Apostle wryteth to the Hebrewes must be taken in the same sence That the word of God is quick and mighty in operation and sharper then any two edged sword which entreth through euen vnto the deuiding asonder of the Soule and spirite of the ioynts and the marow discerneth the thoughtes and intentes of the hart Neuerthelesse some there are which in this last place had rather vnderstand by the spirite this being wherein doe consist reason and will and which we are now disputing of and by the Soule the vitall motion and the senses which the Philosophers call Superiors and Inferiors But seing that both the one and the other doe signify in many places an Immortall essence which causeth the lyfe of man let them not take any occasiō to striue about the words but let them take the thing as it is by what name soeuer it be called and meant And presently we will shew how true the same is Now we will beginne at the first creation of man wherein we shall right well perceiue what maner of one he was made from the beginning The holy history telleth vs what the determinatiō and councell of God was before he created man in making him after his owne Image and lykenes These words cā no way be meant of the body wherein although a wonderfull worke of the Lord God appeareth aboue all the rest of the bodyes which he created yet we se not any Image of God to shine in him Gene. 1.26 For what is he which thus sayth Let vs make man after our owne Image and lykenes It is euen God himselfe who is a spirite who cannot be represented by any bodyly shape For lyke as a bodyly image which representeth vnto vs the face of a man ought liuely to set before vs all his lyneaments and proportions that by the coūterfaiting or engrauing we might conceiue whatsoeuer might be sene in him which the same representeth Euen so this Image of God must through the same lykenes set before our senses a certaine vnderstanding of the knowledge of God And I right well know what a number of them prattle saying that the Image of God is lykened vnto the rule and gouernemēt which is geuen vnto man ouer the lyuing creatures because that therein man is somewhat lyke vnto God who hath dominion ouer all things Into the which error Chrisostome him selfe fell

but to worship him with the mouth to the end that others might heare But if they would here disturbe me of my purpose and talke and say that it is lawfull for them to doe the same if they be in heauē with God as we beleue to this I aunswere that to be in heauē and to lyue with God is not to talke one with another and one to heare another but onely to take pleasure in God to feele his good will and to reast in him And therefore if they haue any other reuelatiōs els where let them looke well vnto them For as for my selfe I will neuer goe about to seeke after such crooked questions which serue more to styrre vp debate and strife then to set fourth Religion and the feare of God Neither doth that saying which is written in the booke of Ecclesiasticus tēd to this end That the soules of the dead doe pearish But when he exhorteth that we in good time and as occasion serueth might geue thankes vnto God he soone after teacheth that after death there is no more tyme to prayse him That is to say that there is no place left for repentaunce Now if there be any emongest them that doe yet murmure and are not contented saying this toucheth vs nothing at all that destruction it selfe must come vnto children I aunswere for the faythfull Psal 118.17 Psal 84 4. that they shall not dye but lyue and shall set fourth the workes of the Lord. They that dwell in the house of the Lord Psal 146.2 will prayse him for euer The sixte place which they alledge out of the psalmes is this I will prayse the Lord during my lyfe and as long as I haue any being I will sing psalmes vnto my God And thus they reason If a man must prayse the Lord so long as he lyueth and hath any being he will not prayse him after death and whē he hath no being And because as I thinke that they speake this meryly and in the way of iesting euen so will I also for their sakes speake some thing by the way of myrth When Eneas as it is writtē in Virgile promised vnto his hostesse to acknowledge that humanitie and curtesy which he had receiued at her handes as long as he thought of her meant he hereby that he would sometymes forget her when as he sayd So long as my soule shall styrre in my body did he thinke by this that he would acknowledge the good turne after death in these fabulous fieldes God forbidd that we should suffer this wrong to be done vnto this place of scripture least soone after we suffer our selues to be ouercome of that cursed heretique Heluidius And this I speake in good earnest And to the end they should not finde fault with vs that we haue not done as much as them selues I will yeald them fiue tymes as good a reckoning hereof Psal 30.12 First where it is sayd I will geue thankes vnto thee O Lord my God for euer and euer Psal 34.1 Lykewise I will alway geue thankes vnto the Lord his prayse shall continually be in my mouth Also Psal 52.9 I will alway prayse thee because thou hast done this Lykewise O my God my king Psal 145.1 I will extoll thee and blesse thy name for euer and euer Psal 61.8 Also So will I alwayes sing prayse vnto thy name for euer And euen very now they see that Dauid who was so much their friend fighteth here sharpely agaynst them And therefore let vs make no compt of these Argumēts which are built vpon the poynt of a nedle or vpon so weake a foundation The Seuenth place which they alledge is this Psal 39.13 Stay thine anger from me that I may recouer my strength before I goe hēce and be no more And therewith they ioyne that which is sayd in Iobe Iob. 10. ver 1.21.22 Let me a little complayne my sorrow and griefe before I goe hence and shall not returne euen into the land of darknes and shadow of death into a land I say darke as darkenes it selfe and into the shadow of death where is none order but the light is there as darkenes All this geare serueth them to no purpose For these are words full of heate and of a troubled conscience in trueth expressing and liuely representing as in a Table the affection of those who being touched to the quick with the fearefull Iudgement of God are no longer able to beare his hand And therefore these men pray that if they deserue that God should forsake them yet that they might at the least in some small measure and that at the last cast gaspe for lyfe before the Iudgement of God wherewith they are shaken and terrified And we ought not to maruell although the faythfull seruauntes of God are driuen to this poynt For it is sayde 1. Sam. 2.6 That it is the Lord that killeth and maketh aliue bringeth downe to the graue and rayseth vp And this saying not to be signifieth to be seperated from God For if in this case there is no man that hath his being but he that is they that are not in him haue no true being because they are for euer confounded and cast out from before his face Moreouer I see not how we should be so greatly offēded with this manner of speach if it be simply sayd of the dead that they are not so that this saying be referred to men For with men they are not although before God they are And so to conclude in a worde not to haue any being is not to be seene any more According to that which is sayd in Ieremy Iere. 31. A voyce was heard in Rhama a mourning and bitter weeping Rachell weeping for her children refused to be comforted for her children because they were not Let vs now come to that which remaineth out of the story of Iob. Iob. 3.11.12.13.14.15.16.17.18.19 For we haue herebefore handled something touching the same matter as it came in question The first is Why dyed I not in the byrth or why dyed I not so soone as I came out of my mothers wombe why did the knees preuent me and why did I sucke the breastes For so should I now haue lyen and bene quiet I should haue sleapt then and bene at reast with the kinges and Counsellers of the earth which haue builded themselues desolate places or with the Princes that had Gold and haue filled their houses with siluer or why was I not hid as an vntimely byrth or as Infants which haue not seene the light The wicked haue there ceased frō their tyranny and there they that labored valiauntly are at reast The prisoners reast together heare not the voyce of the oppressor There are small and great and the seruaunt is free from his Maister But what if I bring against them the fourtenth Chapiter of Isaiah Isaiah 14.10 Where he bringeth in the dead comming