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	earth_n	soul_n	6,637	5	5.0980	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12345	[The examination of vsury in two sermons.]	Smith, Henry, 1550?-1591.	1591 (1591)	STC 22660; ESTC S107786	20,249	52

riches and lands of Aldermen and Merchants and other in London do not last so long nor indure so well as the riches and lands of others in the countrey that their childrē do not proue so wel as others nor come to that place in the Common weale which for their welth their parents looked that they should come to I can giue no reason for it but the reason of Salomon He which increaseth by Vsurie gathereth for them which will be mercifull to the poore That is their riches shall go from their heires to Gods heires according to that The riches of the sinner is laid vp for the righteous that is the righteous shal inioy that which the wicked gathereth All riches are vncertaine but the riches which are euill gotten are most vncertaine They may be called moueable goods for they are verie moueable like the clowds which neuer rest till they fall as they climed God saith that he will smite the vsurer with his fist not with the palme of his hand but with his fist which giueth a greater blow As his hands were shut against the poore so Gods hands shall be shut against him that his punishment may be like his sinne But if you will heare their finall sentence Dauid saith here That they shall not dwell in Gods temple nor rest in his holy mountain Thē we wil seeke no moe punishments for this punishment is all punishmēts If they shal not come to heauē whose thē shal those riches be Nay whos 's then shall the honour be when that day commeth If he shall not rest in heauen then he shal rest in hell where no rest is Then saith one the vsurer shall crie vnto his children Cursed be you my children because you were the cause of these torments for least you should be poore I was an vsurer and robbed other to leaue riches vnto you To whom the children shall reply againe nay Cursed be you father for you were the cause of our torments for if you had not left vs other mens goods we had not kept other mens goods Thus when they are cursed of God they shall curse one an other curse the Lord for condēning thē curse their sinnes for accusing thē curse their Parents for begetting them and curse themselues because they cannot helpe thēselues As they which are blessed do nothing but blesse so they which are cursed do nothing but curse This is the secōd Vsury which the Vsurer shal receiue of God after he hath receiued Vsurie of men then the name of Vsurie shal be fulfilled as it signifieth biting so when it hath bitten other it shall bite the Vsurer to and neuer rest biting then they shall wish that they could restore againe as Zacheus did shall not restore because their money is gone Therefore if Christ be come to your hearts as he came to Zacheus house restore now as Zacheus did escape this iudgement This is the end of the vsurer and his money if they stay together till death yet at last there shall be a diuision The deuill shall take his soule the earth shall take his bodie the strangers shall take his goods and the mourners shall reioyce vnder their blackes and say wickednesse is come to the graue Therefore if thou wouldest not be counted an Vsurer then refraine to be an Vsurer now for they which are Vsurers now shall be counted Vsurers then Thus you haue heard the vsurers payment Now if you will know whether it be vnlawful to giue vsury as it is vnlawful to take vsurie I wish that you could resolue your selues that I might not speak of it for I haue heard som preachers say that there be some truthes which they would be loth to preach so there be some truthes which I would be loth to preach because many heare by halues some for malice or ignorāce wil take things otherwise then they are spoken yet because I haue promised I will speake some thing of it Wel then may we neither take vsurie nor giue vsurie objection 1 I know that Ieremie saith I haue not lent vpon V surie to others neither haue others lent vpon V surie to me as though both were vnlawful not only to take vsury but to giue vsurie Answer But thereby Ieremie doth signifie that he was no medler in the world wherby they shold enuy him like other men therefore he cleareth himselfe chiefly from vsury because vsurers were most enuyed And to shew that he was not an vsurer he saith that he was not a borrower which is more lawfull thē to be an vsurer like a mā which saith I do neither hate him nor know him Why it was lawfull to know him but to proue that he did not hate him he saith he doth not know him So Ieremy to proue that he had not lent vpon vsurie doth say that he neuer borrowed vpon vsury which many will doe that wil not lend objection 2 The best expositors giue this sence of it I know beside that Christ did cast forth the buyers out of the Temple as well as the sellers Answer but that was not for buying but for buying in the Temple where they should not buy but pray or else it was as lawfull to buy any thing as it is lawfull to vse it objection 3 I know beside that it is a cōmō saying if there were no buyers there would be no sellers if there were no bribe giuers there would be no bribe takers Answer But in this case it may be rather sayd if there were no takers there would be no giuers for the giuer doth not make the receiuer to take but the receiuer doth make the giuer to giue because he will not lend vnlesse the other will giue him for the loane therfore as we say the receiuer makes the theefe so I may say the receiuer of Vsurie makes the giuer of Vsurie Therefore I would be loth to compare thē which are constrained to borrow vpon Vsurie vnto them which did buy in the Temple and were not constrained more then they which sold in the Temple Much lesse may I compare them which giue Vsurie vnto thē which take Vsurie for there is as great ods betweene thē as there is between giuing and taking or betweene couetousnesse and necessitie for one is couetousnesse and the other is necessitie He which lendeth for vsurie lendeth for couetousnesse but he which borroweth vpon vsurie borroweth for necessitie Now for necessitie God hath allowed many things as for necessity it was lawfull for Adams sonnes to marie with Adās daughters because there were no other women For necessitie it was lawfull for Dauid to eate the shewbread because he had no other foode For necessitie it was lawfull to worke and heale fight vpō the Saboth which was not lawfull but for necessitie Therefore for necessitie why may not a man pay more then he borrowed seeing no Scripture doth forbid vs to pay more thā we borrowed