Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	rule_v	will_n	work_v	2,411	5	11.0478	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B07982	A direction to death: teaching man the way to die well, that being dead, he may liue euer. Made in the forme of a dialogue, for the ease and benefite of him that shall reade it. The speakers therein are Quirinus and Regulus.	Perneby, William.	1599 (1599)	STC 19766.7; ESTC S94700	255,346	516

it also to mainteyne himselfe by taking from another For it is written In the sweate of thy face shalt thou eate bread till thou returne to the earth Gen. 3.19 that is by thine owne labour and other honest and lawfull meanes shalt thou get what may serue for the preseruation of thy life but by vnlawfull and indirect meanes thou shalt not get any thing Psal 1●8 2 When thou eatest the labours of thine hands saith the Psalmist thou shalt be blessed and it shall be well with thee Ergo when thou eatest the labours of other mens hands thou shalt be cursed and it shall be ill with thee With this accords moe The bread of deceit is sweet in a man Prou. 20.17 but afterwarde his mouth shall be filled with grauell The gathering of treasures by a deceitfull tongue is vanitie tossed to and fro of them that seeke death Prou. 21 6. The robberie of the wicked shall destroy them for they haue refused to execute iudgement Againe he that increaseth his riches by vsurie and interest Prou. 28.8 gathereth them for him that will be mercifull to the poore But these are enough And I thinke enough is said touching either of your demaundes Is there not Q. Yes enough but nothing at all too much R. Enough is sufficient And what should we do with more too much of any thing is good for nothing Q. In deede so saith the prouerbe But howsoeuer this enough heere is sufficient yet haue I neither enough nor sufficient R. Why want you now Q. That which I haue not had yet R. It is better to want that than that which you haue But what is it you yet haue not and want and faine would haue that you might not want Q. The reason of the third rule you say the sicke man was to looke vnto when he came to the making of his will R. And rhat may you soone haue For without reason it is not Q. The last I know and therefore the first I craue R. The last for the first then you shall haue The reason thereof is the law and commandement of almightie God and is not that a good reason thinke you Q. Yet who dare say the contrary but that the will may be sufficient in law what is the law of God touching a will R. That the Testatour by his will doth make those his heires which are to bee his heires Q. Who are they R. His sonne if he hath one His daughter if hee hath none his brethren if hee hath neither sonne nor daughter his fathers brethren if hee himselfe hath none If none of them be liuing the next of his kinne whosoeuer Q. How proue you that R. By the 27. of the booke of Numbers where Gods commaundement to the Israelites was That when any man dyed his sonne should be heire Numb 27.8 9 c. and for want of a sonne his daughter and for want of a daughter his brethren and for want of his owne brethren his fathers brethren and for want of them the next of his kinne whosoeuer For there these are Gods owne words If a man dye and haue no sonne then yee shall turne his inheritance vnto his daughter And if he haue no daughter yee shall giue his inheritance to his brethren And if he haue no brethren ye shall giue his inheritance vnto his fathers brethren and if his father haue no brethren yee shall giue his inheritaunce vnto his next kinseman of his familie and he shall possesset it Q. So are these also this shall bee vnto the children of Israel a lawe of iudgement as the Lorde hath commaunded Moses If therefore you haue no better proofe than that you may peraduenture misse of your purpose R. Not any thing the more for that For. 1. there are more Israel than those which are of Israel Gal. 6.16 God hath his Israel Galath 6 16.2 It followeth not because this was a law of iudgement for Moses and Eleazar and the Princes c. to iudge by to whome inheritance did appertaine if any died intestate that therefore it was not a law of direction to those that did make testaments whom they should appoint heires by their testaments I would thinke rather that euery man might priuately by his testament appoynt after this direction who should bee his heire because publikely by iudgement Moses and the rest were to determine af●er this direction who was to bee heire What was to stand for a publike lawē might well serue for a priuate direction from a publike lawe each priuate man is to take instruction Moreouer this which I say seemes to agree iust with the law of nature for when Zelophead was dead and his daughters as it may be coniectured defeated of the inheritance that did by right appertaine vnto them they came and stoode before Moses and before Eleazar the Priest and before the Princes and all the assembly at the doore of the Tabernacle of the congregation saying Our father dyed in the wildernes and he was not among the assembly of them that were assembled against the Lord in the companie of Korah but he died in his sinne and had no sonnes Wherefore should the name of our father be taken away from among his familie because hee hath no sonne Giue vs a possession among the brethren of our father As though they should haue said there is neither right nor reason in this that wee should not bee heires to our father sith hee committed no such offence which should cause vs to be disinherited You that are in office to heare causes and right wrongs looke to it we are as nigh as our fathers brethren if we may not haue the whole giue vs a possession among them and for so much as Moses knew not directly what to say to the cause in question he brought it before the Lord who denied it as before I haue shewed and thereby argued what hitherto I haue auerred Q. What that the sonne should be the fathers heire R. What else the words there imports no lesse the sence doth fully and wholy implie so much Q. Haue you any other proofe than that R. Is not that enough Q. I cannot denie but the words are plaine and the sence pregnant Yet the instance is but particular R. You confesse as much as I wish and though the instance as you say were but particular yet Gods owne inference there is generall Num. 27.8 If a man die and haue no sonne then ye shall turne his inheritance vnto his daughter and where God himselfe speakes what neede wee any further witnes As God is greater than our heart 1. Ioh. 3.20 and knoweth all things so is he worthier than any witnesse and iudgeth all causes Yet sith needes you will haue more as you haue heard God himselfe speake in and for the cause vnder the law so may you also heare him speaking in the same before and after before Gen. 15. after Rom. 8.17 1. Tim. 5.8

heere a poore life but great good shall we haue if we feare God and depart from all sinne and doe well Well the blessing of God be with you Tob. 4. For I must ere it be long away from you Farewell Thus I thinke I haue shewed you as much as hitherto you haue desired of me Q. You haue so and I hartily thanke you therefore For thereby I learne how to instruct and admonish them that are with me and vnder me but I haue not yet done For how euer death be the last ende of this life yet it is not the least thing to be regarded in this life as before you haue signified My request now therefore is to know how the sicke man in the agony of death is to behaue himselfe for no doubt he must aswell care to order himselfe aright in death as to prepare himselfe aright to death R. I will satisfie you in your petition because you please me in your reason For to a good death there is aswell required a good disposition in death as a right preparation to death In the very agony of death therefore the first thing the sicke man is to haue care of is that as he hath liued in faith so he may also die in faith For such as he dieth such shall he be iudged And such as the last day of this life doth leaue him such shall the last day of the world finde him Eccles 11.3 As Salomon saith In the place that the tree falleth there it shall be The second that as he hath spent the former part of his life so hee may also spend the latter for obedience is better than sacrifice and without obedience his death cannot be acceptable to God because he seemes to goe vnto God of feare and constraint as a slaue to a maister and not of loue and good will as a childe to his father The third that as in the beginning he receiued his soule of God so now in the ende he renders it againe to God For as he was the first giuer so he is the best keeper Q. I hope you wil heere deigne me the same libertie that hitherto you haue that so it shall be as lawfull for me to question with you about these things as before it hath been about others R. I should else do little for you For whom at all times I would doe asmuch gladly as I might fitly Q. By how much the more you are at all times readie to doe for me by so much the more I am alwaies bound to thinke my selfe beholding to you All this is courtesie in you no desert in me R. Let such words passe least time ouerpasse leauing what you could say goe to what you would say Q. I will then Touching the first thing therefore you spake of what is it to die in faith R. It is with all thy heart wholy to relie a mans selfe vpon Gods special loue and fauour and mercie in Christ according as it is reuealed in the volume of the booke of God Q. But why is the sicke man in the agonie of death to looke to this R. Because that is the most speciall time of all his time for him to put his faith in practise Q. Why that R. Because then all things in and of the world doe faile and forsake him His friends his riches his pleasures his outward senses yea and his temporall life too do then all at once leaue and forsake him What helpe soeuer in times past they yeelded him yet then they faile him and yeelde him no helpe at all Q. And what can faith then doe for him that so much you wish him to establish it in him R. It can make him go wholy out of himselfe and to despaire of comfort and saluation in respect of any earthly thing and cause him with all the power and strength of his heart to rest on the pure mercie of almightie God Q. Hath it euer effected so much in any R. Yea that it hath in many Q. Where haue you an instance thereof R. In the first booke of Samuel the thirtieth Chapter and the sixt verse Q. Why what is there said R. 1. Sam. 30.6 That Dauid comforted himselfe in the Lord his God Q. What doth that make to the purpose you speake of R. As much as may bee For the time when Dauid did this was then when the people intending to stone him there was nothing before his eyes to bee seene but present Death Q. And what made him then to doe it R. The application of the mercifull promise of God to his miserable and distressed soule For thus he saith vnto God and of his promise in one place Psal 119.49 50. Remember thy promise made to thy seruant wherein thou hast caused me to trust it is my comfort in trouble for thy promise hath quickned mee And thus of himselfe in another place and the comfort hee found in his trouble My soule she failed and my heart also Psal 73.26 but God is the strength of my heart and my portion for euer Q. But doth it hereupon follow that it will effect as much in some other R. What else for wherefore else is this written of Dauid but for our instruction what agrees to and with the generall will not I hope disagree to and with the particular But for the generall Paul saith Whatsoeuer things are written aforetime are written for our learning Rom. 15.4 That wee through patience and comfort of the scriptures might haue hope And therefore for this particular you may soone know what I might say For written you see it is and therefore for our learning written it is Q. But it may be we may learne some other thing thence than this R. Though that may be yet it followeth not therefore that this is not thence to bee learned I stand not against other things but for this Q. What reason haue you therefore R. More then that which is shewed I haue the efficacie of faith For if faith bee faith worketh Saith Iames the Apostle Faith without workes Iam. 2.26 August in serm 22. is dead and saith Augustine that learned Clerke Faith is called Faith of that which is done two syllables doe sound when faith is named the first is of that which is done the second is of God I aske thee therefore whether thou doest beleeue thou sayest I beleeue Doe what thou saiest and it is faith and saith our Sauiour Christ Mar. 16.17 These tokens shal follow them that beleeue In my name they shall cast out diuels and shall speak with new tongues and shall take away Serpents And if they shall drinke any deadly thing it shall not hurt them they shall lay their hands on the sicke and they shall recouer Q. But faith may then worke some other thing then that which you speake of R. But this is then the proper worke of faith and that then is the due time for that worke Nom. 21.9 As the