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	fear_v	soul_n	6,074	5	5.4095	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20531	Anwick his meditations vpon Gods monarchie and the deuill his kingdome And of the knowledge that man in this life may obtaine of the almightie, eternal, and most glorious godhed: with other thinges not only worth the reading but also the marking and the retayning.	Anwick, I.	1587 (1587)	STC 694; ESTC S108317	93,450	132

power and glory which to haue knowen and praysed is his chiefe scope And who dare say vnto him why hast thou dealt thus with angels and men * shall the pot say to the potter why hast thou made Rom. 9. 20 mee thus hath not the potter power ouer the cley of one and the same lumpe to make one vessell to honor and another to dishonor For as he hath wrought all things for his owne purpose as visible things to man of inuisible substance Euen so hee sustayneth and conserueth them by an inuisible strength and incomparable power And as Iob sayeth if hee destroy al agayne who shall call him to accompt shall the creature say to the creator why hast thou made mee thus Such rebellion sour mo●●ceth in euill all the highe treason that worldly subiects do to theyr Princes the rewarde whereof is death of body * But God condemneth both body and soule into hell Mat. 10 28. Luk. 12. 5. Moses a figure of Christ Iesus fire * Therefore feare him Wee read of Moses as a figure of Christ Iesus And of Pharao as a figure of Satan For as Pharao held the children of Israel vnder him in a slauish subiection vntil God deliuered them by his seruant Moses Euen so doth Satan hold all mankind while wee are in this Egipt this vale of miserie in his filthy slauery vntil God deliuer his elect out of Satans power by his sonne Christ Iesus working by power of his spirit and by seruice of his holy Angels God promised Moses before he sent him back into Egipt Exod. 4. 21. saying * I will harden Pharaos hart that hee shall not let my people goe That is to say I wil blind all his sences that hee shall neither beleue vnderstand nor regard the wonderfull signes and horrible plagues which I wil bring vpon him and his people to their forepointed destruction * For God Exod. 9. 19. Rom. 9. 17. saith to this end haue I raised thee vp and appointed thee that I may shew my power in thee to make my name knowen through all the world Euen so without all contradiction God before the world was did or●eine Satan and his adherentes both bodily and ghostly to bee his aduersaries as he raised vp Pharao and harde●ned his hart And gaue Satan and his Angels such an vnspeakable power as should euermore impugne and resist all the good woorkes of God and yet all the glory redoundeth to God himselfe For God worketh all to the ende that his almighty power his infinite goodnes his louing kindnes his mercy and iustice might be the more magnifyed and praised of his elect both Angels and men For as the benefite of light is best discerned by his contrary which is darknes Euen so the almighty and most wonderful power of the infinite God appeareth the more glorious and admirable when the inferiour power which God him selfe hath giuen to Satan is compared with it If any lyst to argue why God hath so dealt with Angels men if the notes of holy Scripture herein coated do not satisfy him I leaue him to dispute with God himselfe vpon whose ordinance prouidence and power euery thing depends without exception for all th●nges haue of him their being mouing working and power to dispose and distribute And then it followeth of necessity that Satan dependes on him as sure as all the rest HOW IT HATH PLEASED GOD by the contrary actions and operations of his creatures to manifest his owne glory as wel in iustice as in mercy CAP. 5. THese things are manifest or may easily bee made plaine to euery one of meane wisedome so they bee not vtterly ignorant in holy Scriptures and void of the grace of God And it is not a new opinion to speake of two sortes of men whereof God hath forepointed the one to saluation and the other to damnation Eccl. 33. 10 For Iesus Sirach sayth * All men are of the ground For Adam was created of the Earth but the Lord hath deuided them by great knowledge and made their wayes diuerse some of them hee hath blessed exalted and made them his owne And some of them hee hath cursed and cast downe from the blessed state For as the Cley is in the hande of the Potter so are men and Angels in the hand of their Creator hee may do with them as hee list And hee hath set euil against good the vnbeleuer agaynst the faythful death against life c. So that in the infinite miraculous workes of the most high we may see that there are euer two things the one contrary to the other of insencible things it is proued by Phisick one thing bindeth another looseth one thing comforteth mans nature and another destroyeth it Wee find by experience falshod agaynst truth ignorance agaynst knowledge fleshly loue agaynst spirituall loue loue in adultery and fornication agaynst loue in mariage and godlines false and fayned friendship agaynst true and honest friendship false and idle faith agaynst true and working fayth flattery dissimulation and hipocrisie agaynst plainnes faithfulnes and true zeale of Gods seruice And whatsoeuer vertue there is there is also a vice his contrary and so of euery thing from the beginning First of Angels the good agaynst the euill secondly of men the elect agaynst the reiect the wicked agaynst the godly brother agaynst brother Cain agaynst Abell Ismael agaynst Isaack Esau agaynst Iacob Pharao agaynst Moses a false God agaynst the true God a false Christ against the true Christ For all vertues and vices are contrary And wee see that God in creating all thinges hath made each creature in theyr kyndes and one mortal enemie and deuourer of another for what thing soeuer driueth feare into an other thinge is enemie to the thinge that conceaueth the feare Example The Wolfe to the Sheepe the Firret and Wezell to the silly Conny the Cat to the Mouse the Spider to the Flye are natural deuourers And likewise of al maner beastes and wormes on Earth And whatsoeuer of them the same of the foules of the ayre and fishes in the waters both salt and fresh Finally the same in effect is Satan and his adherents both bodily and ghostly to Gods elect while they remayne on Earth So that euery creature liuing hath by natures ordinance as some speake which is in deede Gods prouidence a mortall enemie and deuourer for as the Wolfe is to the Sheepe euen so in efect is Satan to mankinde And all these hath this almighty God of nature wrought to set foorth his owne glory to Angels and men namely to shew him selfe to bee the wonderfull God of mercy and Iustice For Amos the Prophet sayeth * is there any euill in the Amos. 3. 6. Citty which the Lorde hath not done that is to say is there any plague or other punishment which men call euill that God hath not forepoynted and doth cōmaund to bee done * I Esai 45. 67 am Iehouah sayeth God

euill which two woordes among others are too too much abused Albeit written * woe bee to them that speake good of Esai 5. 20. euill and euill of Good as the Papistes doe prayse and exalt the Popes religion and disprayse the holy seruice of God and true preaching of the Gospell They ymagin darknns to bee light and light to bee darknes therefore woe to them all other wicked ●ectes For good euil shal remayne vntill the worldes end and shal bee rewarded in euerlasting lyfe or death either with ease in ioy or els with payne in sorrow for euer As for the abuse of those woordes good and euil I wil onely name them as a good man a good horse a good dogge and il man c. whatsoeuer pleaseth our fantafie● we cal good and the contrary wee call euill So that as our affections vs moue and lead vs euen so wee vse or abuse those woordes good and euill with all other benefites of God But my definition of good eull before God is the keeping and breaking of his holy commaundements For whatsoeuer God willeth and commaundeth man to doe the same is good to be done in thought woord and deede And the contrary is euil that is to say sinne or wickednes Good and euill are otherwise expressed by these woordes vertue which commonly is whatsoeuer is good I liken to a fair tree hauing many b●aunches ladan not onely with pleasant and sweete smelling leaues but also with most dilicate and Contrariwise vice which signifyeth whatsoeuer is euill I liken also to an il fauoured tree hauing as many braunches as vertue and heuier laden but both the leaues and fruict are ful of deadly poyson most horrible to behold and lothsome to the tast of all that truely feare God And yet to the vngodly as pleasant and delicate to their sense as the fruict of vertue to the godly because gods elect which are the godly are eyther holden vp or r●ysed when they haue fallen by the ministery of the woord woorking by the power of the holy Spirit giuen vnto them from the Father and the Sonne ● Tim. 2. 26 Iam. 4. 7. And the reprobate which are the vngodly are throwne downe and kepte vnder by the ministery of Satan and theyr owne lustes to whom they * are captiues And yet wee are exorted * to resist the Diuill and hee shall flee from vs resist him by committing our selues carefuly and har●ely into Gods ●uition in the name of his welbeloued sonne by 〈◊〉 fayth in his worde and promises by humble obedience to his holy lawe precepts and ordinaunce by prayer fasting alm●sse deedes Phili. 2. 12. 1 Pet. 4. 18. and charity to all For by those meanes wee are willed * to worke out our saluation with feare and 〈…〉 ing * For if the righteous be scarsely saued wher shal y● vngodly appear Not that our doing the forenamed woorkes should any way deserue our saluation but being done of vs they are the fruicts of our fayth and loue towards God and our Neighebours which are the things commaunded by our sauiour Mat. 5. 1● Iohn 14. 2● Christ when hee sayde * Let your light so shine before men that they may see your good woorks and glorifye your Father which is in heauen And yet must we not do those works to the entent to be seen praysed of men but chiefly for the loue obedience we owe to God to geue good example to others And wheras Saynt Peter sayeth if the righteous be scarsely saued c. hee meaneth not that Gods elect are in his sight at any time in hazard of theyr saluation but in theyr own consciences to themselues it semeth y● they are saued with great difficulty they considering theyr manifold sinnes and often wauering in theyr faith whē they see what is in themselues And no merueile though they stacker at the assaults of Satan for hee presumeth sawcily * without bidding as it Iob 1. 7. 2. ● seemeth among the holy Angels into the presens of God much more dare he enter into the corrupt silly mindes of mankinde to dispute with theyr soules for life and death charging them with those things which theyr consciences cannot deny As Idolatry Blasphemy Periury Murder Adultery Fornication Theft False witnes Pryde Disobedience and whatsoeuer vice els Now it is most true that Satan doth chalenge euery soule of mankinde by the seuere iustice of God because no man liueth without sinne euery soule by Adams fall is condemned Now if the soule of man reply confessing his sinnes and in repentance alledging the merits of Christ Iesus thereby to bee saued Satan will reioce and say nay that cannot be for thou hast so little esteemed of him and his precepts that hee cares not for thee * for thou cryest and hee answers not thy soule Iames 1. Psalm 77. Haba 1. 2. * Behold thou art tossed like a waue of the Sea thy fayth is between hope and ●read therfore thou canst receaue no pardon at the Lords hand And with infinite nombers of such disputations and assaultes Satan hath doth now and euer shall in this life vex the very elect of God * Therefore put Ephes 6. 1. 1 ●n all the armour of God that you may bee able to stande agaynst Satan for we wrastle not agaynst flesh and blood but agaynst the world and the Deuill into whose power God geueth the wicked and disobeient Saynt Paule telleth the causes at large * The wrath of Rom. 1. God is reaueled from Heauen agaynst al vngodlines of men which with hold the truth in vnrighteousnes For as much as that which may bee knowne of God is shewed vnto them euen the inuisible thinges that is his eternall power and Godhead are seene by the creation of the worlde being considered in his woorke to the end that men should bee without excuse because when they know God they did not glorifye him as God neyther were thankfull but became vayne in Ephes 4. theyr ymaginations theyr foolish hartes were blinded full of darkenes when they professed themselues wise they became fooles As men do in these dayes as often as they do any thinges of themselues without the counsell of Gods woord without the which there cannot bee any thing well done So were they blinded that they turned the glory of the incorruptible God into ymages not onely of corruptible men but also of birdes and fower footed beastes and of cr●aping thinges euen vile worms wherefore God gaue them ouer into theyr owne lustes that is into the power of Satan to all vncleanes to defyle theyr owne bodies betweene themselues turning the truth of God into a lye worshipping and seruing creatures forsaking the creator which is most holye and blessed for euer Amen For these causes God gaue them into vile affections so that the weomen did chaunge theyr naturall vse into that which is agaynst nature and the men lykewise left the naturall vse of the woemen and