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	heart_n	soul_n	4,780	5	4.6461	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10338	The prophecie of Obadiah opened and applyed in sundry learned and gracious sermons preached at All-Hallowes and St Maries in Oxford by that famous and iudicious divine Iohn Rainolds D. of Divinity and late president of Corp. Chr. Coll. Published for the honour and vse of that famous Vniversity, and for the benefit of the churches of Christ abroad in the country, by W.H.	Rainolds, John, 1549-1607.; Rainolds, John, 1549-1607. Sermon upon part of the eighteenth Psalm. aut; Hinde, William, 1569?-1629.	1613 (1613)	STC 20619; ESTC S115589	99,467	170

abstaine frō such sinnes which then shall be revealed to the confusion of those that haue committed them Let vs not flatter our selues with long daies hoping the punishment shall be deferred least that befal vs which is reported of the young man in the 7. of the Proverbs whom the har●… with her craft caused to yeeld telling him that her husband was not at home but was gone a farre iourney so he was entised with her flattering lips followed her straight waies as an oxe that goeth to the slaughter and as one fettered to the instruction of fooles till a dart strooke through his liver Christ is a prince which indeed is gone into a farre countrey yet he looketh that his talents which he hath left behind him be imployed till he come And hee is not gon so farre but that he will come on the sodaine againe happy is that servant whom when he commeth he shall find doing his dutie 3 The Equitie which the Lord wil vse in this iudgement is declared when it is said as thou hast done it shal be done to thee thy reward shall returne vpon thy head ●…eason plainely sheweth that the punishment should ●…e equall to the faults as the ancient laws of the Romās which they received from the Grecians haue plainely ●…eclared but more evidently in the lawes of the Hebrewes wherein we must needs thinke that equitie appeared most cleare The law commanded a tooth for a rooth c. as he hath done so let it be done to him Adonibesek acknowledged this for a iust iudgement even by the light of nature when hee confessed when the thumbs of his seet and hands were cut of that GOD had rewarded him for that he had caused 70. kings having their thumbs cut of to gather scrappes vnder his table Absolon killed Amnon his brother and was not he himselfe slaine Ioab slew Abner and Amasa but hee himselfe was slaine whilst hee laid hold on the hornes of the Altar But what speake I of severall men seeing this equitie of Gods iudgement shineth most cleere in Empyres and kingdomes The Assyrians Macedonians Babylonians c. who as they had spoiled many nations so were they thēselues also spoiled but most notable in Rome who in few yeares was so often sacked spoyled by the Gothes Vandals c. In our daies we haue seene that Abbaies and Monkeries which had made havocke of Churches and their patrimonie how that GOD had taken vengeance of them spoiled them also Now seeing the iudgement is one where sinne is one let such take heed as possesse the goods of the Church by their punishment least that these goods so gotten as a canker consume the rest Woe to thee saith the Prophet that spoilest and was not sp●…d when tho●… ceasest thou also shalt be spoiled Looke with what measure we meat with the sa●…e measure shall we be measured to His iniquitie is his owne and no other shall returne vpon his owne head But here we must beware that wee condemne not GODS punishment if the punishment seeme greater thē the offences in that they are to bee punished continually which haue sinned but for a time for the circumstances besides encrease the greatnes of the fault I will stand but on one which is the person against whom the offence is committed It is of Babylon giue her double according to her sinne How agreeth this Double punishment and yet according to the sinne Forsooth because an offence against the godly is two fold greater then that against another Semei cursed David it had not beene death towards another but because it was against the Lords annointed he was iust ly slaine by Solomon Now if the punishment of traiterous words against a temporall Prince rightfully deserue a temporall death doe not traiterous words against an eternall king deserue eternall punishment Wherefore seeing they haue offended the Maiestie of him that is infinite it is reason that their punishment should be in time infinite that so some waie the proportion may be answered The foundations of those parts of doctrine and instruction which hitherto haue beene opened are yet advanced higher in the 16 verse by these two points 1 That the godly are afflicted in this life for a while in measure 2 That the punishment of the wicked is without measure or end But before I enter into the declaration hereof I will note the harme which proceedeth of excessiue drinking which the Prophet setteth here before our eies when hee calleth afflictions and punishments by the name of drincking for thereby are we taught that as men oppressed with griefe haue their hearts troubled their bodies distempered their spirits lāguishing their life shortned c. so the excesse of drinking weakeneth also the body endangereth the soule draweth on many diseases c. Yea many goe so farre that they even quaffe vp their death with it As it is reported that Alexander proposing a reward to him that could drinke most there were 21 presently killed thereby he which got the victory died within three days after And although I haue lesse cause to feare this vice in Christian men much lesse in Englishmen least of all in Oxford yet the great plentie of wine sellers lately encreased causeth me to dread lest by degrees we come vnto it Wherefore let vs consider in this Metaphor of drinking and swallowing vp that not only the great afflictions of this present life are signified but also the dreadfull and endlesse torments of the life to come Which yet is not so meant as though the very drinking were condemned For wine was created of GOD to cheere the heart of man not of the evill man alone but of the good likewise as GOD hath made his sunne to shine not only on the good but on the bad also And although in the law the high Priest were forbid to drink wine when he entred into the tabernacle of the cōgregation that hee might put a difference betweene the holy and the vnholy the cleane and the vncleane c. yet in the New testament where the ceremonies being abolished the things only remaine hereby sobrietie and temperance is commanded vs. Wherefore Paul counselled Timothy to refraine from drinking water to vse a little wine for his stomacke wherefore the moderate vse of wine is lawfull but to vse it immoderately brin geth drunkennesse Wherefore Paul willeth vs not to be drunke with wine wherein is excesse The word which the Apostle there vseth is more forcible expressing the desperate estate of drunkennesse whom ●…afetie it selfe can s●…se saue For by it wee are not brought to most vnseemly deeds as that of ●…oah and wicked as that of Lot but more grievous also if they may bee which the wise man most liuely hath expressed To whome is woe to whom is sorrow to whom is strife to whom is mur●…uring to whom are wounds without cause and to whom is the rednesse of the eyes Even to them

although at the first hee thought himselfe happy respecting the traine of men attendant on him the plate of gold and silver the gorgeous cloths the sweet perfumes the Viands most delicate all furniture rich and royall yet after seeing a sword hanging by a thread let downe over his head he could take no ioy of his entertainement nay he tooke greefe and desired earnestly to be dismissed from it How much lesse ioy should you take in your eating your drinking your pleasures with which as wordly baits the Prince of this world doth pamper your flesh against the day of slaughter sith there hangeth over your necks an axe of vengeance not that may perhaps but that will assuredly not kill your bodies only but both bodies and soules not with tem porall death but with everlasting into hell fire there shall bee weeping and ●…nashing of teeth O consider this yee that forget God! least he teare you in peeces and there be none that can deliuer you The warriour that spoileth the Idumeans shall honour him and he that watcheth over the Israelites to saue them shall see the salvatiō of God And thus much to thē who through want of will search not the secret things of Esau. As for the defect which this exploit suffereth through want of habilitie because such as should doe it are either not trained or not maintained to it in sufficient sort that is so much hurt fuller to vs then the former by how much the contagion of it spreadeth farder For souldiours ought to learne practise feates of warre as expert men haue noted before they deale in martial affaires with their enimies and as they should employ themselues to no businesse but to their service only so should they be allowed victuals other necessaries that they need not to doe it Wherevpon the Lord appointing Priests and Levites to serue him in this warfare as Moses tearmeth it and ministery allotted them offerings first fruits and tithes of all the land to liue by with Cities to dwell in and grounds annex ed therevnto and beside the convenience of their abode together in Ierusalem and other Cities that they might the better be trained from their infancie to skil of the priestly and Leviticall duties to teach the law of God and offer incense and Sacrifice there were also Colleges and companies of Prophets wherein the youn ger learn●…d vnder the elder as children vnder fathers to be men of God to praise his name teach his will These orders receaued by the Church of Israel should be followed by ours though not in all particulars yet in the generall equitie For as they who served about the holy things did eate of the temple they who waited at the Altar were partakers with the Altar so the Lord ordained too that they who preach the Gospell should liue of the Gospell And Tim●…thee who was chosen to serue in this warfare as a souldiour of Christ did not only knowe the Scriptures from his infancie but also was brought vp to the ministery by S. Paule whose doctrine and behauiour framed him vnto it In which consideration our Auncestours provided Houses Glebeland Tithes other profits for the commodious dwelling maintenance of Pastours and endowed Bishopricks Cathedral and Collegiat Churches as we call them with landes and revenewes that learned godly Teachers being placed there might instruct others by their doctrine and behaviour as S. Paul did Timothee For the fuller perfecting and finishing of whom to all the Lords worke they founded Vniversities and Colleges therein also But I would to God these nurseries of Pastours Teachers of the Church were husbanded in such sort to the Lords advantage that we need not feare his sentence of the vineyard that he will let it out to other husbandmen Then should not so many raw vntrained souldiours receiue the Lords pay who doe him smal service in the day of battell And yet there were lesse cause to complaine hereof if they who be trained were procured to serue him But the imprest money and wages due to them the livings I meane appointed for their maintenance are so impaired and minished that being not able therewith to find thēselues in souldiour-like state they refuse the calling or if they vndertake it they are distracted from it with cares how to supply their need Whereby it commeth to passe that the Levites flying each into his land for lack of their portions the house of God is for saken And to fill their rooms others are taken who will be hired for least not according to the proverbe Best is best cheape but to the common practise Best cheape is best Who though not to serue the calues of Dan and Bethel yet are made Priests as those by Ieroboam of peeces of the people not of the sons of Levi. Who if they had the grace should say I am no Prophet I am a husbandman and returne to the trade which their friends haue taught them Who are not endued with necessary gifts for the Prophets duty and therefore howsoever men haue cal led them to it God hath not called them For whom God calleth vnto any function thē endueth he with gifts to performe it as Bezaleel to make his tabernacle Ieremie to doe his message the Apostles to preach the Gospell So the slock of Christ is desolate of shepheards and his campe of souldiours while such haue the places as cannot strengthen the weake helpe the sick bind vp the broken nor destroy his enimies with the two edged sword and defend his subiects A great cause hereof are Patrons of Benefices For whereas the interest of choosing the Pastour belonging of old time to the Congregation is now conveyed to them because their predecessors did benefit the Church some way and therefore were put in trust as Patrones of it they a number of them doe deale with the matter as Polymest●…r did with Polydore that is as evill gardians doe with their wardes and turne their patronage into pillage The lust of their hearts hath defiled their hāds with the sacrilege of Acan to take gold and silver and Baby●…onish garments of the spoiles of Iericho consecrated to God Or if not with so soule sacrilege as his was because their Predecessours gaue some of it perhaps yet with the sacrilege of Ananias and Sapphira yea though themselues had given it If they thinke to cover their profane dealing with Acans conveyance by hiding the pray or to wash their hands with Pilates pretense that they are giltlesse of it they gaue the advowsons freely to friends or servants they deceiue themselues For God is not mooked And he will finde them out in a day when they looke not for him in an houre that they are not ware of and bring them to shame with more dreadful punishment then either he did ●…can or Ananias Sapphira Wherefore I hartily beseech the young Gentlemē that

fall on him Wherefore it proceedeth from the heart as even the outward gesture also which our Saviour declareth when he saith that out of the heart proceed evill thoughts c. and an evill eye meaning the effects of an evill eye and envious For many there are that see well and yet haue evill eies Namely such as delight at the harme of their brother and sorrow at his good Wherefore we must beware of both effects namely that we neither behold the prosperitie of others with griefe nor their adversitie with ioy And for the former we must be so much the more diligent in avoiding it because a good mind is sometimes subiect vnto it When a young man told Ioshuah that Eldad and Modad prophecied in the host hee willed Moses to forbid them But Moses rebuked him enviest thou saith hee for my sake yea would to God that all the Lords people were Prophets and that the Lord would put his spirit vpon them But as for the latter which is to reioice at the adversitie of others it is not so incident to the heart which is sprinckled with any drop of grace because that evē naturally we pitie such as be in miserie Howbeit if there be any such among vs let him remember what the wise man saith That he who reioiceth at the harme of another shal not himselfe escape vnpunished The summe is this that we look to our heart the fountaine of these affections and purifie it The heart as the Philosophers saie in naturall generation is first framed and in spiritual regeneration it is first formed Wherefore we are first to looke that it be pure For what the heart conceiveth that the tongue vttereth and what the tongue speaketh the hand practiseth 2 The second thing is that we speak not against our brethren Neither exhorting the enimies scoffing and deriding our brethren as the Idumeans To exhort men to do evill I hope we may learne how deere it will cost vs by the example of the Iewes who exhorting the Romanes to slay our Saviour and being admonished of the great wickednesse answered his bloud be vpon vs on our children so it was indeed But how sore it was vpon them the noble history of Ierusalems destruction which followed within the cōpasse of their childrens life doth sufficiently declare of whom were slaine 1100000. For taunting as not onely doers but abetters are culpable in faults so these scoffers as well as the doers of evill and so much the more because they scoffe the Lord himselfe as when they said The land wherein the Lord is How heavy the hand of the Lord was on Rabsakeh for this blasphemy we haue an evident example I will not go so farre in this assembly as to speake of such grosse blasphemy but if there any among vs which are not afraid to abuse the words of Scripture in scoffe as did those wicked Iewes which had in their mouth The burthen of the Lord c. Let them consider the punishment threatned against such scorners and be afraid thereof A shame it is if the counsell of Trent condemne such wickednesse for vs to vse it Wherefore if any prophane cogitations concerning GODS word rise in our mindes let vs betime quel these Impes of Babylon dishing them against the stones that they go no further 3 The third thing is that we take from them as not their life so neither their living whereby their life is maintained For although wee go not so farre as to come to sacking yet if we lay hands vpon the goods of Iudah whether publique or private we play the part of Edom I am loath to speak that which I should heare touch Doe not they commit this wickednesse which take mony for that which was provided to main taine the poore either in the Vniversity publikely or privately in any colledge which sell the poore for shoes or come not so low as those beggarly iudges but make their owne advantage by what meanes soever ●…ut they will not say that they lay hands on them but that they take that which is offered Alas poore soules do they offer it yea even as men their purses on Salisbury plaine they yeeld their goods to saue their liues This was right Verres answere hee tooke nothing but what was offered him Or they will say that themselues receiue nothing but yet as Maister Latimer said their wiues shall or the steward of the kitchin Now if this be blame worthy being done in privat goods how much more in publique The wise Steward whē he should be put frō his office meaning to pro vide for a deare yeare called togither all his Masters deb ters saying to the first how much owest thou to my Maister and he said an hundred measures of oile and he said take thy writings set down quickly write fifty c. The Steward cācelled not the obligations but made thē a new so made him friends of his masters goods I would to GOD this practise were not too common among vs by pub lique goods to make vs private friends in our owne suits c. The Lord commended the wisedome of this vnthristy Steward he commended his policy not his hone stie And if hee were among vs and were to speake of Stewards he would commende the policie of our Stewards no losse then that of the wise steward The Pharisees gaue 30. pence which were indeede 30. sicles about in value two shillings a piece which they tooke out of the publique treasury vnto Iudas to betray our Saviour when Iudas had returned them they woulde not put them againe into the treasurie because it was the price of bloud but bought therewith a potters field to burie strangers in The Pharisees gaue 30. pieces of siluer if it had beene 30. pieces of gold or thrise 30. it had bin fitter for my purpose For the sinne is such of them that haue given much more out of the publique treasury to compasse such things as when they haue them they may betray the soules of Christians And whether this practise be rise among vs I leaue to their consideration who wiselie consider the dealing of the world But let such men as be faulty herein consider the end of the givers and takers whereof the one strangled himselfe the other were overthrowne in the destruction threatned against them And for the money what end it had we see I speake not because it buried strangers but it served to no purpose but to burie carkases and so shall this mony serue to none other end but to bury not the carkases but the soules of such in hel fire which staine their hands with it 4 The fourth thing is to abstaine from murther I wil not propose vnto you so high a degree of this sin But exhorte such as to whom it appertaineth to beware that they murther not the soules whereof they haue charge The surest death and most pitifull is the famine of the soule