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	soul_n	word_n	10,514	5	4.4606	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15109	A sermon preached at Paules Crosse the 17. of Nouember An. 1589 Inioyfull remembrance and thanksgiuing vnto God, for the peaceable yeres of her maiesties most gratious raigne ouer vs, now 32. By Thomas White professor in Diuinitie.	White, Thomas, ca. 1550-1624.	1589 (1589)	STC 25407; ESTC S102142	24,989	73

the causes of this and other euils Couetousnesse and Vsurie whereby you do not onely sleece your sheepe but flay men directlie Cut the throate of the Common welth One thing is fallen alreadie Cloathing If another follow which doth beginne Husbandrie I meane the Mattocke and the Sythe for otherwise we haue too many good husbands but if that once faile wee must looke to Reape with our swords abroad or to haue no haruest at home and all by Cruell vsurie Let the great Masters of our Common welth looke to it But Vsurie is the Marchants fault Gentlemen cannot be charged therwith You know whose fault Simonie is but you will not know whose sinne Vsurie is some say it is the fault of Marchants and others say of Aldermen some of Gentlemen and some of Plow-men and some of all men all sorts of men To cleare this Citie if euerie man were bounde to exercise the trade whereof he is free Poore Companies woulde not then decare so fast and Vsurers should be driuen to sue for a Corporation for themselues for while they are no Corporation they are Free of al Companies and this casting of your money into the Banke will cast a banke about this Citie in the end and then you may goe purchase Aceldama I knowe this Citie doth cloath many Backes and feede many Bellies of the Poore but yet notwithstanding the Dead doe giue more then those that are aliue and therefore if God will haue the poore more prouided for I thinke hee must prouide to take away more of the rich men and he shall doe them a good turne too who fearing they shall be poore before they die if he take them away while they bee rich and so discharge them of that feare But why shoulde the minde thus hunt and labor after Vanitie the day will come and is comming when all our substaunce and our Money shal be but as Manna was vnto the Iewes Hee that gathered more had nothing ouer and hee that gathered lesse wanted not and that which was left did stinke the next daie Exo. 16. 18. Therefore Heauen not your selues in this world but lay vp your treasure in heauen whither you can haue no direct and readie way till you haue gotten the Moone vnder your feete I meane this World Reuel 12. 1. If he had simply commanded vs it had beene Sinne and Death to haue denied him but he saith Giue and it shall bee giuen vnto you Luk. 6. 38. For thy Coate a Roabe for thy Breade that perisheth the Foode of Angels for thy Money and Coine a Crown Neither shall we want our reward in this life for so runneth the Couenant to both worlds And godlines is profitable vnto all thinges saith the Apostle hauing both the promises of this life and of that that is to come 1. Tim. 4. 8. And we see that there are some that spend and haue the more and others that spare and haue the lesse as Syrac 11. 11. And therfore not only the Widowe of Sarepta found increase by giuing for if there bee a Sowing of Breade as there is of Corne as speaketh Isai 32. 20. And if he that soweth liberallie or sparinglie shall reape accordinglie as saint Paule saith 2. Cor. 9. both the Prophet and Apostle do shew vs a good reason of this profit increase that may arise by giuing and therfore Salomon in the 11. of Ecclesiastes biddeth vs to Cast out breade vpon the waters and assureth vs that After manie daies we shall find it againe Yet you must not vse God for the World for al that A man were better vse the Diuell for if God and Mammon cānot wel be serued together surely much lesse Mammon and God or God for Māmon For God wil be serued for nothing but for God neither shall any man serue him so for nought Therfore he that gaue the first Coate to Adam all the Coates that Adams sons haue had or can haue bids vs not to Care for raiment Mat. 6. 28. Who gaue I doe not say of two one but his Coate vnto the Souldiers and his Bodie and Soule vnto the sorrowes of Death and Hell for thee Who saith Aske and you shall receaue Mat. 7. 7. Let not him aske of vs go without or if the Promises of god cannot perswade vs yet let the Iudgments of God preuaile to prouoke vs. For hee shall surely reckon with all them that haue woonne this Worlde and lost their Soules that haue giuen him either no Drinke or Vineger and Gall to drinke and as he will recompence any thing in Mercie that will recompence to a Cup of cold water so he will denie any thing in Iustice that denied Diues one drop of water and in that day only Mercie shall reioice against Iudgement Iacob 2. 13. But doe I hope that this doctrine shall take place in these daies in which Christ hath saide that Charitie shall waxe colde I doe not expect it for if Loue should Rule then God should Raigne for hee is Loue but the god of this world cannot abide that and therefore hee hath sowne all things ful of Hatred yea euen the Church hir selfe with the seeds of Discord which albeit shee be but One yet shee is not in one Vnion but laboureth with the paine of hir wombe as Rebecca did for the strife of Iacob Esau Gen. 25. 22. I know now that I haue a Woolfe by the eares and cannot tell whether I should hold him or let him goe for both is dangerous I choose this Text to misse him and yet he meetes me and so meetes me that I cannot well auoide him If the daies were no better for Lawiers to pleade in then they are for Vs to preach in I thinke they would hold their peace but wee must not hold our peace for our tongues are Trumpets not Firebrands nor Fig-leaues but Trumpets to giue warning of any euill approching Esay 58. 1. And how euill a thing Contention is in the Church we haue no neede of forraine Stories or discourse to learne our home maladies and miseries can teach vs but too well For Discorde hath separated vs one from another for all good purposes as Death but sets vs one against another for al euil as the Diuel Wherefore as the Apostle aduiseth vs in the 16. to the Romanes 17. verse They are to be noted which cause this diuision distractiō among vs. The old faction which was and yet remaineth still is two fold of the Anabaptists and of the Papists and these troubled our Church mightilie as Aram before and the Philistin●s behind troubled Israel but yet Ephraim against Manasses and Manasses against Ephraim and both against Iuda haue deuowred more Esa. 9. 21. What is the cause the Cause of all this diuision and adoe for albeit it becommeth Christians to imbrace Peace offring her selfe and to followe after her flying away because wee can no lesse lacke Loue Vnitie in the Church than we may

the Soudiers them both and all of them God and his Christ yet notwithstāding at once preaching of the word so manie in number and such manner of men in Nature are suddenly here chaunged and as Isay prophecied it should be in the kingdome of Christ a VVoolfe is turned into a Lamb for so is this multitude and a Leopard into a Calfe for so are the Publicans and a Lyon or a Beare such as these Souldiers were into a verie Cowe and doe crie as Cowherds VVhat shall wee doe Esa. 11. 6. Howe excellent the word is the title that it beareth teacheth whē it is called the word of God and the ministers thereof in both the Testamentes are tearmed the men of God of the which the former prefers the word before all other things and the latter doth almost fellowe men with Angels but our point now is to consider the force and vertue of the word which you may see here to be as it is affirmed in the fourth of the Hebrewes Quicke and mightie in operation I speake not of the worde the Sonne and substance of his father but of that worde which bringeth the trueth which is from euerlasting As the Sunne by his beames brings downe the light vnto the worlde which light was made before the Sunne Gen. 1. 5. John cals himself a voice but not the worde much lesse the Trueth As the voice is before the word so trueth is before them both of the which truth mortall men shoulde neuer bee capable without the worde for by the worde the sonne of righteousnes doth arise vnto vs and by the worde things passed and to come are made present to our faith After manie waies and diuerslie this worde was giuen in former age as by Dreames Visions Reuelations and Angels c. But in these latter daies after one vniforme manner and order namely by the Sonne the Lord and heire of all Heb. 1. 2 A comparison here of the Law and gospell as two stones smitten together cast foorth fire would giue a light but I had rather applie my selfe vnto the Gospell whereof I am a minister And in the gospell how manie Metaphors hath the spirit to expresse this one thing vnto vs for after manie proper Epithetes As the word of faith and trueth The immortall seede 2. Pet. 1. The power of God to saue Rom. 1. and the like it is compared to leauen for seasoning to honie for swetening to the hammer for breaking the harde flinte Ier. 23. To fire for burning the drosse Ier. 5. To a Sword for cutting and to a two edged sworde Naïe it is said to be sharper thē any two edged sword Heb. 9. 12. The one can but enter the bodie and pearce the bones or if it can deuide betweene the bodie and the soule it is all But this sworde called the sworde of the spirit Eph. 6. can deuide betweene the Soule and the spirite Gaging the hare and renting the raines where no other sworde no not that brandishing firie sword of the Angel that kept the garden of Paradise can come Gen. 3. Neither are these things spoken of the worde as it goeth out of the mouth of God for so it exceedeth as it proceedeth out of the mouth of Christ which Iohn saw as a Sharp two edged sword Reu. 1. 16. but as it cōmeth out the mouth of mē therefore Peter when he called it the immortall seede 1. Pet. 1. 23. hee addeth straight this is the word which we preach vnto you Paul doth not say the word but wee are the sauor of life or death 2. Cor. 2. 16. I graunt that a hart well affected as an instrument well tuned doth sooner answere the sweetnes of it when it soundeth but where is that heart before the worde hath made him such a one likewise I confesse that men by despising thereof doe make it weake and wearish to themselues but if the worde bee weake to saue take heede for it is strong to destroye Water searcheth and Winde shaketh mightie thinges and the voyce of thunder smiteth with terror the harts of Lyons Psal. 29. But al these things can nothing moue Mans hart as the word doth which woorketh powerfullie as well in good as bad learned as vnlearned Kings as Priuate persons In all men that heare it one way or other it woundeth as well Caine as Dauid Saul and Achab as Iosias and Hezekias as well Iudas as Peter but after a diuers maner Baltasar the King when he saw it written his loynes loosed Dan. 5. 6. Iosias hearing it read his heart fayled 2. Reg. 22. 11. but after an other sorte Why the Prophets themselues when they were made but messengers thereof to other men they crie out one O my loynes my loynes Isay 29. 16. An other O my bellie Abac. 3. 16 For it searcheth all the bowels Prou. 20. 27. and cutteth as it goeth with a double edge either to plant or to supplaint the soule It sleyeth the wicked man aliue although hee woulde fayne haue it die in a tempest when he heareth it yet it leads him into a Labirinth and leaues him not vntill it sende him to death or desperation Antichrist if euer hee shall receiue his deathes wounde it is not with Iron or steele but with the breath of Gods mouth that is the word 2. Thess. 2. 8. The Diuell himselfe is put to flight in the desert with no other instrument then with the word Matth. 9. And it is a wonderfull aduantage that Sathan hath against Christ in that he holdeth the first possession in all men and except hee were more stronge in deede that commeth afterwards there were no hope of euer recouering anie one But these conuerted are good witnesses here who is greater Christ or Sathan and not onely these but their Corrupters and Captaines also euen the Pharises and Saduces doe witnesse the same thing who are said to be conuerted Matth. 8. and Iohn 12. Men doe verie hardly change their minds especially if they bee Learned or Rich and hence groweth all the mischiefe among vs that men proue Pharises in the Church Cammels in the common welth Knowledge maketh not the Pharise but the proud conceit nor Riches make a Cammel but wretchednesse by which meanes if it were possible Sathan would stoppe all the course of the word but he cannot for what Ground the gospel the Worde hath woon in the world in spite of the God thereof and all his followers the Pope the Turke and other Tyrants the Church euerie where doeth Witnesse and with vs Reioycing and Triumphing this day doth confesse to the glorie and praise of God saying that The truth is great and hath preuailed and praying that it may preuaile for euermore Amen All these here as it were with one voice do acknowledge their sinne past and their present ignorance O when wil our People Publicans Soldiers doe the like when will they say What shall wee doe I would they woulde but say What