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	drink_v	eat_v	5,781	5	7.4332	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04923	The appellation of Iohn Knoxe from the cruell and most iniust sentence pronounced against him by the false bishoppes and clergie of Scotland, with his supplication and exhortation to the nobilitie, estates, and co[m]munaltie of the same realme.	Knox, John, ca. 1514-1572.; Gilby, Anthony, ca. 1510-1585. An admonition to England and Scotland.; Kethe, William, d. 1608?	1558 (1558)	STC 15063; ESTC S106719	70,824	162

and disdainefully cōtemne the meanes which he hath appointed to obtaine the same to witt his blessed Euangile which now he offereth vnto you to the end that ye may be saued For the Ghospell and gladtidinges of the kīgdome truelie preached is the power of God to the saluation of euerie beleuer which to credit and receaue you the communaltie are no lesse addetted then be your rulers and princes For albeit God hath put and ordened distinction ād differēce betwixt the king and subiectes betwixt the rulers and the commune people in the regiment and administration of ciuile policies yet in the hope of the life to comme he hath made all equall For as in Christ Iesus the Iew hath no greater prerogatiue then hath the Gentile the man then hath the woman the learned then the vnlearned the Lord then the seruante but all are one in him so is there but one way and meanes to attaine to the participation of his benefites and spirituall graces which is a liuelie faith wurking by charitie And therefore I say that it doth no lesse appertaine to you beloued Brethren to be assured that your faith and religion be grounded and established vpon the true and vndoubted worde of God then to your princes or rulers For as your bodies can not escape corporal death if with your princes ye eat or drink deadlie poison althoghe it be by ignorance or negligence so shall ye not escape the death euerlasting if with them ye professe a corrupt religion Yea except in heart ye beleue and with mouth ye confesse the Lord Iesus to be the onlie Saluiour of the world which ye can not do except ye embrace his Euangile offered ye can not escape death and damnatiō For as the iust liueth by his own faith so doth the vnfaithfull perishe by his infidelitie And as true faith is engendred norished and mentained in the heartes of goddes elect by Christes Euāgile truelie preached so is infidelitie and vnbelefe fostered by concealing and repressing the same And thus if ye loke for the life euerlasting ye must trie if ye stand in faith and if ye would be assured of a true ād liuelie faith ye must nedes haue Christ Iesus truely preached vnto you And this is the cause dear Brethren that so oft I repeat and so constantly I affirm that to you it doth no lesse appertaine then to your kinge or princes ▪ to prouide that Christ Iesus be truely preached amongest you seing that without his true knolledge can neither of you both attaine to saluation And this is the poynt wherein I say al man is a equal That as all be descended from Adam by whose syn and inobedience did death enter into the world so it behoued all that shall obtaine life to be ingrafted in one that is in the Lord Iesus who being the iust seruant doth by his knolledge iustifie many to wit all that vnfeanedly beleue in hym Of this equalitie and that God requireth no lesse of the subiect be he neuer so poore then of the prince and riche man in matters of religion he hath geuen an euident declaration in the law of Moses For when the tabernacle was buy lded erected and set in order God did prouide how it and the thinges appertaining to the same should be sustained so that they should not fall in decay And this prouision albeit heauē ād earth obey his empire would he not take from the secrete and hid treasures which lie dispersed ī the vaines of the earthe neither yet would he take it frō the riche and potent of his people but he did commaund that euerie man of the sonnes of Israel were he rich or were he poore that came in compt from twentie yeares and vpward should yearely pay half a sicle for an oblation to the Lorde in the remembrance of their redemption and for an expiation or clensing to their soules which money God cōmaunded should be bestowed vpon the ornamentes and necessaries of the tabernacle of testimonie He furthermore added a precept that the riche should giue no more for that vse and in that behalf then should the poore neither yet that the poore should giue any lesse then should the riche in that consideration This law to mannes reason and iudgement may appear verie vnreasonable For somme riche man might haue geuen a thousand sicles with lesse hurt of his substāce then sōme poore man might haue payed the half sicle And yet God maketh all equall and will that the one shall pay no more then the other neither yet the poore any lesse then the riche This law I say may appeare verie vnequall But if the cause which God addeth be obserued we shall fynde in the same the great mercie and inestimable wisdome of God to appear which cause is expressed in these wordes This money receaued from the children of Israel thou shalt geue in the seruice of the tabernacle that it may be to the children of Israel for a remembrance before the Lord that he may be mercifull to your soules This cause I say doth euidently declare that as the hole multitude was deliuered from the bondage of Egypt by the mightie power of God alone so was euerie mēbre of the same without respect of person sāctified by his grace the riche in that behalf nothing preferred to the poorest For by no merit nor worthynes of mā was he moued to chose ād to establishe his habitation and dwellinge amongest them But their felicitie prerogatiue ād honour which they had aboue all other natiōs proceded only frō the fontaine of his eternal goodnes who loued thē freely as that he freely had chosen them to be his preestlie kingdome ād holie people from all natiōs of the earth Thus to honour them that he would dwell in the middest of them he neither was moued I say by the wisdome of the wise by the riches of the potent neither yet by the vertue and holynes of any estate amongest them but of mere goodnes did he loue them and with his presence did he honour that hole people ād therefore to paynt owt the same his cōmune loue to the hole multitude and to cutt of occasions of contention and doubtes of conscience he would receaue no more from the riche then from the poore for the maintenāce of that his tabernacle by the which was represented his presence and habitation amongest them Yf the riche had bene preferred to the poore then as the one should haue bene puffed vp with pride as that he had bene more acceptable to God by reason of his greater gift so should the cōscience of the other haue bene troubled and woūded thinking that his pouertie was an impedimēt that he could not stand in so perfecte fauour with God as did the other because he was not able to geue somuch as did the rich to the mentenance of his tabernacle But he who of mercie as said is did