Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	word_n	work_v	worldly_a	19	3	7.3246	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73859	A fruitfull and necessary sermon, specially concernyng almes geuing, preached the Twisday [sic] in Easter weeke The yere of our Lord. 1572. at S. Maries Spittle. By Thomas Drant, bachelor in diuinitie.	Drant, Thomas, b. 1601 or 2.	1572 (1572)	STC 7166; ESTC S125321	40,829	98

some thyng of eloquence And but that I looke to haue better occasion here after to write some full treatise of the eloquēce of preachers I would nowe haue vsed both order and more spéech to the handlyng of this matter And first touching that obiectiō which they haue out of S. Paule speakyng of the persuasible woordes of mans wisedome Me thinketh that spéech of S. Paul should be no preiudice to eloquence For he speaketh of those that goe about to deceaue by such kynde of spéech Otherwise in persuadyng to Religion S. Paul hath vsed rhetoricall woordes of mans wisedome and also reasons of mans wisedome So he proueth that the holy Ghost cannot bee remoued by the nature of a pawne or pledge he proueth likewise the resurrection by corne cast into the groūd Therfore neither this saying of S. Paul Nor any saying or doyng of hys that I know can be agaynst eloquence So that it be vsed as it should be and be such eloquence as it should be Touchyng that which S. Ierome telleth of him selfe that he was cited before the tribunall seate of God for to much reading and delighting in Tullies eloquēce I force not whether it were so or it were not so For as the old saying is where the Philosopher leaueth there the Phisitian begynneth So I say where Tullyes eloquence endeth and ceaseth there the eloquence of Diuinitie begynneth And therefore I would put a great difference betwene Tullyes eloquence parliament eloquēce and Diuinitie eloquence And truly our spéeches shall as much differ from theirs as the spirite doth from the mynde and almost as heauen doth from the worlde so much differre this and that kynde of eloquence I doe not wreake down as intollerable neither doe I thinke it all together sacrilege to persuade with a common worldly phrase and with an humaine kynde of Rhetoricke But the wordes of the scripture are holy and heauenly wil worke greater and more déeper impressiōs and the eloquence of Scripture is as fitt for holynes as the wordes of Homere be fit for warre or the woordes of Cicero for peace or the woordes of Catullus for wantonnes And truly for diuinitie matters we haue eloquence inough to be gathered out of the scriptures And it were no hard matter but that I deferre it to some other treatise to shewe by a large discourse the great plenty of figures and eloquent spéeches that are to be found in the Scriptures So Esay vseth the figure of Paronomazia when hee sayth Sorim Sorerim as though a man would say carnall Cardinals fleshly Friers Again in the xxiiij chapter he vseth these wordes Paecath Pacad Pac. As though I should speake in our Englishe phrase Darthe Daunger Death So likewise he sayth in an other place I looked for Mishpar and behold Mishpa whiche is as this I thought hee would haue healt me behold he beate me The Prophet Ieremy vseth the figure Anaphora in begynning certeine Verses with one letter in hys lamentatiōs It is written that old father Iacob made his testamēt in Versis And S. Ierome and Arator do write that Iob in the Hebrew toung did write Hexameter verses Dauid vseth he figure of Epiphonema when he endeth thus blessed is euery one that trusteth in him Paul vseth the figure of exclamatiō whē he sayth thus Wretched man that I am who shall deliuer me from the body of this death Iob vseth the figure of wishyng when he sayth O that my sinnes were wayd in a payre of scoales S. Paule vseth the figure of Antistasis when he setteth these woordes together απορουμενος εκπορουμενοι As though a man should say Courtiers Carters Ma●sis Mattockes Kynges Caytif●es Dauid vseth the figure of Reticentia as thus Sonnes of men how long my glory vnto shame He meaneth how long will you study to bryng my glory vnto shame S. Paul vseth the figure of Sarcasmos or tauntyng as when he sayth I knew not he was a Magistrate so doth the Prophet Micha say Go vp ye shall wynne hee meaneth they shall not wynne So the Prophet Hely bid the Priestes cry hygher when in déede he iested at them and thought it was to no purpose at all for them to cry To conclude the Scripture is ful of figures and eloquent speches as when the Prophet Ezechiell will describe an obsequious Clergie hee sayth they put cushynes vnder the elbowes of Magistrates To be obstinate the Scripture calleth to be of an hard necke To be impudent it calleth a brothels brow A sowthyng page it calleth a geuer of titles An eloquent man it calleth a personage of spéeches a bablyng hipocrite it calleth a mā of lippes To liue sorrowfully it calleth to eate the bread of sorrow To lyue ioyfully it calleth to liue the dayes of heauen If any man be welthy the Scripture will say that hée may washe his wayes with butter And that oyle doth drop out of his rockes To be low brought the scripture calleth to haue hys soule cleane to the dust But these thynges are infinite and will rather beséeme a great Diuinitie dictionary thē a péece of a small Sermon Salomon him selfe in the xij of Eccle. sayth that he studyed to search out pleasaūt wordes to handle his matters handsomly And he that wil sée in déede what eloquence is to be founde in Scripture let hym read Castalio in his preface to the 5. bookes of Moses and Strigelius in his preface to the Psalmes Nay let hym perfectly and with iudgemēt read the workes of Moses of Iob of Dauid of Salomō of Esay of Michae And I thinke he wil no more hereafter be an aduersary to eloquence For by the faythful and close imitatiō of these men is gotten a true godly kynde of eloquence And thus much cōcernyng the gift of eloquence that it be not despised in preachers as also that preachers do not vse a vayne frothy kinde of eloquence as also that you good hearers will at this tyme suffer your selues to be moued by the eloquent words of Salomon who exhorteth you by the example of cloudes and trées to be liberall And now to the 2. point whiche sayth where the apples fal there they are And here the matter falleth out so fitly that I cānot but compare the great busines dealynges and struglyngs in this world vnto a company of all kynde of people watchyng about an apple trée lepyng snatchyng about it for apples Wheresoeuer apples fal there they snatch there they are And whersoeuer any litle commoditie falleth out in the commō weale there swarmeth together whole legions to gather of worldlynges there they are Neither is it blamefull that men should go about their owne commodities But that they be two busie and to diligēt And that often tymes they beate the trée to much to soone to many wayes Neither care they whose the trée is or whose the apples bee or whence they droppe so that they may ouertake thē For the

the threatnyngs of God Let vs thinke thus 1. Iohn 3. Qui habet facultates huius mundi c. He that hath the substaunce of this world and seeth his brother want how can the loue of God be in hym So that this Scripture threatneth that God will loue him no lōger that doth sée his brother in necessitie and will not releue him The weight of this threatnyng is the losse of the loue of God the whiche loue is so great that when as the mother forgetteth her child yet the loue of God continueth stil to his beloued And it is surely to be thought that those that are verely beloued of god cannot by depth or hight heate or cold or any violente meanes be seperated away We may sée likewise a president of our punishment for not geuyng almes In that rich person which S. Luke speaketh of chap. xvi The which rich man after his death to his greater grief sée Lazarus who he had cōtēned in one hauē of rest with Abraham Agayne he could not helpe his frendes by warnyng of thē to amēd their liues that which was worst of all other he was tormented in fire I am tormented in this fire sayth he Fire burneth scaldeth scorcheth tormēteth and if the world will not beleue this Let them do as S. Thomas did into Christes woundes put in their handes and féele But the world beleueth that there is no fire But I beleue that it tormenteth and that it wil be founde so Further we read Math. xxv Then he will say to those that be on the left hand go ye cursed frō me into fire which was prepared from the beginning When I was a straunger ye dyd not receiue me c. So that the fire is not onely hote but it is euerlastyngly hote Martine Luther sayd that hee could not remēber God the father without horror and feare except he remembred also Iesus Christ Then the remēbraunce of the paynes of hell be without Christ intollerable But specially eternitie of punishmēt hath all terrour in it If that a man should be preste with a stone as bigge as the whole earth and euery thousand yeare a byrde should come and cary away but one bilfull of this stone yet in tyme the stone would wholy be caryed away But that whiche is euer can neuer cease Let therfore fire and eternitie of the fire exhorte you to be mercyfull vnto the poore If you will rather be moued by promises God promiseth lviij of the Prophet Esay If thou doest breake thy bread vnto the poore and poure out thy hart Thy light shall rise in darkenesse and thy dymnes shal be as the none tyde God shal euer gide thee He shall fill thy soule in all drouthes and he shal fatten thy bones and thou shalt be as a moist garden and as a foūtaine whose water shall neuer faile Agayne it is sayd come ye blessed of my father possesse the kyngdome prepared for you before the foundations of the worlde were layd When I was a straunger ye did receiue me c. So that the possessiō of the kingdome of heauen remaineth to those that harbor straūgers and cloth the naked and do the like workes of compassion The pleasures of heauen are ioyfull pleasures our toung cannot speake how ioyfull nor our eare heare nor our hart thinke in what excesse they be The greater the ioyes they be the more they exhorte vs to be liberall Geue therefore for euen of it selfe it is goodly to geue Christe sayth it is more blessed to geue then to take The noblenes of creatures cōsisteth in geuyng the Sunne in geuyng his light the Moone her light the starres their light the cloudes their water the trées their fruite the earth her grasse the grasse her floures Al good natures haue ben well spokē of for geuing Salust saith Caesar by helping by reliuing forgeuing got renome Augustus Caesar thought that day to be lost in the which he gratified no man with some pleasure But you wil say how should a mā geue Mitte That is cast it mēs almes must be cast In casting there are two thyngs The will of the doing the readynes in doing Touching the wil it self Tully saith in his offices That which is wel done is therfore well done because it is willingly done Cōcerning the readines in geuing we must cast it We must do euē as God doth to vs if we séeke the kyngdome of heauen all thynges are cast vnto vs The true obedience of God doth not prolōg or driue of from tyme to tyme Noath the same moment that he was commaunded entred he and his into the Arke Abrahā Circūcised his house in the same day he was appointed Christ sayd to the Apostles come and sée and streight way they came and sawe Iacob beyng commaunded to goe out of his countrey hoised vp his féete and went It is commaūded in the xx of the Prouerbes that we should not say go and come agayne to morrow Iames saith iiij that we know not what wil be to morow Gregory Nazianzen sayth in his Epigrames That when he had once lost the good tenour of lyfe gray heares was gotte about his head or hee could recouer it agayne If we begyn to harden our hart towardes the poore beyng young If we do not cast our bread readely but driue their hungry mouthes away greuously gray heares will come vpō our heads or we can come backe into the way of pitie and compassion And as we must cast our bread for our owne part so rechelesly that the one hand shall not know what the other doth So must we do it so equally in the behalfe of our poore neighbours that there may be a diuisiō for so it is ment in this word Distribue or Da partes that is deuide it or part it So Iob and Tobi are reported in the Scripture to haue broken their bread Our people haue not all one belly As Nero wished that the people of Rome might haue all one necke One chimney beyng full of fire an other may be cold One potte beyng full of licour an other may be dry And one poore mās belly beyng full An other poore mans stomacke may be knawyng and hungry That is a good stomacke whiche sendeth out nourishment vnto all partes of the body And that is a good common wealth which looketh to euery member of the common wealth For as it is good for euery one that all should be looked vnto so it is good for the whole state of the weale publicke Tertulian sayth where there is no Iustice there is no peace And it is true for not onely beggers as Irus and Vlisses do fall foorth for lacke of equalitie but it goeth further and higher For Esaw wished his fathers death because he had geuē all away vnto Iacob So Caesar sayth in Lucan That certaine priuate men had caught all the wealth into theyr hands But that is the speciall and greatest hart