Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	life_n	soul_n	14,602	5	5.1897	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01958	The anatomie of Ananias: or, Gods censure against sacriledge With a breife scholie vpon Psalm. 83. concerning the same subiect. By Roger Gostvvyke Batchelour of Diuinitie, and minister of Sampford Courtnie in the countie of Deuonsh.	Gostwick, Roger, b. 1567 or 8.	1616 (1616)	STC 12100; ESTC S103327	99,971	192

and laid downe the prices at the Apostles feete and distribution was made according as euery one did need So did other so did Ioses a Leuite and for that cause was happily of the Apostles surnamed Barnabas or the sonne of consolation for comforting the hearts of the Church who as yet were but barely prouided for persecution being feared without and penurie felt within her doores But as he and other did beautifie the religion with their deuotion so there want not that blemish the same with their deep dissimulation Therefore S. Luke to illustrate the fact of the one opposeth ex diametro the fault of the other as Chrysostome obserueth to the ende the dissimulation of Ananias may giue a lustre to the sinceritie of Ioses and shewe the world that there is a consolation in Christ a comfort of loue a fellowship of the Spirit and bowels of mercie though profane men neither praise it nor practise it This the occasion Now here is set downe a wicked combination of a man and his wife in a matter of Dedication by themselues done to God and his Church how to delude and frustrate both which counterfeit carriage the great and holy Apostle doth both descrie and discouer first to their conuiction secondly to their confusion Where first we may reade the sinne and then the censure The sinne is Sacriledge that is compilation or cousenage of things now consecrated to God and holy vses The censure is Excommunication or distriction of the spiritual sword and that in the heauiest of all heauie curses The sinne is set downe first barely by Luke by way of historicall narration the censure inflicted by Peter by Apostolicall iurisdiction the historie is couched in the two first verses and comprise the efficients materiall and formall causes Ananias and his wife sold a possession and kept backe part of the price and brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certaine quillet or quidditie a thing of nothing in comparison of the maine a niggardly share whereas they had promised the whole as Barnabas had done before and they made shewe to imitate The censure followes first in reprehension secondly in castigation The reproofe containes 1. an accusation v. 3. 2. a confutation The accusation is in the appellation of the offender Ananias and enumeration of the parts of the offence which are three 1. The author by whose suggestion Why hath Sathan filled thine heart where is also touched part of the forme of the offence 2. The obiect against whom the sinne was committed including also the other part of the forme That thou shouldst lie to the holy Ghost 3. The subiect wherein the matter of the sinne consisted And keep backe part of the price of the possession The Confutation followes and that is of three secret obiections answerable to the heads of the accusation but inuerting the order as the manner of Scripture is to doe to the last first Obiect 1. A man may doe with his owne what he will but this was mine ergo To this the Apostle answereth by letting passe the maior as beeing impertinent and denying the minor with distinguishing vpon the time first for time of possession granting it when it remained vnsold remained it not to thee namely the land secondly and for time of alienation yeelding it and when it was sold was it not in thine owne power namely the price thirdly but for time of dedication denying it strongly by interrogation and passing it ouer by a crypsis of method as if all law and logicke all rule and reason did disavow it for thou hadst no more right to the monie now giuen then to the land now sold Obiect 2. As to the author he might say if it were an offence yet was it not mine but Satans as your selfe auouch To this he answers with a non sequitur though Sathans by temptation yet yours also by approbation he might haue as one noteth suadendi astu●iam not cogendi potentiam he might suggest hee could not enforce he was the founder the woer the father thy heart was the worker the spouse the mother why hast thou conceiued this thing in thy heart Obiect 3. Well then though a fault and in some sort my fault also yet no such great fault as needed so sharpe and publike reproofe at the worst being but to a few simple men that could challenge nothing of a free donation and might haue receiued other satisfaction Answ Yes your sinne is not so much to men who are but the Assignes to whom the benefit of your donation should haue acrued as vnto God who is the donor who by such fraud is frustrated and by your dodging dishonoured not onely the father that foundeth his Church in his Sonne and the Sonne that collecteth it by his Spirit but the holy Spirit that sequestreth it by his power sanctifieth it with his grace beautifieth it with his gifts combineth it with his loue preserueth it by his prouidence and honoureth it with his truth Thou hast not lied vnto man but vnto God euen God the holy Ghost This is the reprehension the Castigation follows when Ananias found himselfe first thus deprehended in the darkenesse of his owne deceit like the fish Sepia that misteth her selfe in her owne mud and reprehended for the blacknesse of his sinne by the wisedome of the Spirit and peircing words of the Apostle and lastly confuted in the simple Labyrinth of his owne Logicke it remaines that hee is confounded by the inward remorse of his couetous conscience and as at the hearing of his owne funerall sermon falls downe dead in the place by the fulmination of the fearfullest anathema anathema maran-atha a temporall consternation of the bodie cut off from the grace of life and eternall malediction of the soule depriued of the life of grace an exemplarie vengeance to other a fearfull iudgement to himselfe by a sad a sudden and vnrepentant death not so much in forme of words as in the effect of deeds When Ananias heard these words he fell downe and gaue vp the ghost Lastly the vse of this curse annexed what effect it should and did produce to other trepidation and feare illustrated by the extent or quantitie both of the affection and the subiect or auditors Great feare came vpon all them that heard these things And thus much for the Context and analysis or logicall resolution CHAP. II. The Theologicall tractation First of his sinne in generall how great it was and what COncerning his sinne that it should be proportionate to his punishment all do not agree the most auouch that it was Sacriledge none say it was lesse but some say more as namely that sinne vnto death the sinne against the holy Ghost I thinke it was both First that his sinne was Sacriledge it is too apparent to be gainesaid as I am of opinion although the learned Fulke vpon the Rhemish notes seemeth to denie it as I take in heate of dispute For the detaining or detracting

to God committing all things to the heauenly prouidence and for the accomplishment of his fatall destinie rested patiently in hourely expectance Not long after the souldiers now lying in garrison I know not whereupon rose in mutinie and crowned Phocas so often mentioned to be Emperour who presently addressing himselfe for Constantinople and by sudden surprisall taking the citie through the negligence of the warders by the Patriarke and all the people was soone confirmed some fewe excepted who because Mauritius was yet liuing durst not assent which Phocas had forgot so presently hee goes to the palace and searching for Mauritius hee found him fled into a monasterie whence plucking him out and carrying out to Calcydon they put him to cruell torments killing his wife and his fiue sonnes before his face during all whose death and his owne danger hee did nothing but pray with great deuotion euer repeating these words iu●tus es domine recta iudiciatua righteous art thou O Lord true are thy iudgements and so most patiently commending his soule to God he tooke his death Thus farre the historie By which wee note the truth of the Scripture which calls riches deceitfull things for though they present as I spake of the hawthorne a faire lustre to the eie and promise much happinesse to the heart yet they are like the Apothecaries boxes which are written vpon Cordials but are ranke poisons for although pouertie is the vndoing of many yet riches are the vndoing of farre more as one saith Wherefore our Sauiour directing his speech to the rich saies thus videte cauete ab auaritia see the effects beware the danger The world thinks gold is good for the eyes and so saith Moses to make men blind and the blind saith Christ are in danger to fall into the ditch therfore see and beware the eie must shew the feet must shun the danger that is double 1. for this world Temptations and snares and foolish and noysome lusts which drowne men in perdition and destruction 2. for the other whose god is their belly and glory their shame minding earthly things their ende is damnation As the anguish so is the antidote also double 1. contentation Let your conuersation bee without couetousnesse and be content with that you haue 2. dependance on his prouidence he hath said I will not faile thee nor forsake thee so that we may boldly say The Lord is my helper I will not feare what man can do vnto me Let not any indent with God or craue a bill of his hand If I had so much I would trust to Gods prouidence for the rest for we must simply surrender our selues vnto him The readiest way to get the world is to sacrifice it vnto God as Abraham did his sonne Salomon asked but wisdome and had all other with it happie if hee had also asked grace But greedinesse is the portion of them that want godlinesse therefore the Caribes and Sauages set their heart vpon the earth because they haue no further hope in heauen Doth God care for oxen saith Paul nothing like as he doth of his children why then should his children care for oxen or the earth more then for him But here is a brow and wall of brasse euer rebounding and euer resounding non persuadebis etiamsi persuaseris which God amend and so I ende Let God be glorified Psalm 83. Breifly paraphrased and scholied wherein is declared the Vniuersall Conspiracies of Gods enemies for the vtter subuersion of the Church with a propheticall imprecation or prediction of their fall A Song of Asaph this Asaph was a Leuite of the sonnes of Cohath by Dauid made magister chori to say Deane of the Chappell for his excellent skill in musique but more excellent gift and eloquence in Theologie as appeares by many Psalmes of his making Psal 50. and from 73. to 83. as was also his brother Heman the pen man of some other for which they were of great account and esteeme in Court and Church The notation of his name for all this Psalme through he runnes vpon that figure doth signifie the Congregation and thereunto fitteth his inuention in this place wherin is descried the estate of the Church and Congregation of God The parts are 3 first the exordium or entrance v 1. then a proposition against the enemies of the Church 1. against their enuie 2. Blasphemie against God himselfe where is an enumeration of their names and those nations that were of the league from ver 2. to 8. Lastly an imprecation or praier 1. Touching the Church that God would deliuer it from the force and furie of her enemies as formerly he had don in like impetitions Which part is amplified with a reason because they seeke to ingrosse the inheritance of God which pertaineth not vnto them from 8. to 12. 2. Respecting the enemies that God would defeat and confound them as he best knowes 3. Regarding God himselfe that he would glorifie his glorious name either in the conuersion of them that sinne ignorantly or subuersion that sinne maliciously c. Keep not thou silence O God hold not thy peace and be not still O God The 70. and vulgar read it who is like vnto thee but the Hebrew yeeldeth not that sence except the preposition el had been with it This then is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as men seeme to sit still when they doe not succour their friends so doth God when he taketh not the defence of the Church vpon himselfe The note God so long seemes to defer his help while we stand as men amazed at our tribulation and looke not vp to him therefore if we would haue God to heare and help vs we must importune him with our praiers and peirce his eares with our cries Againe though God seemes to deferre his help to exercise our patience and increase our zeale and to let the wicked runne on till their sinnes be ripe yet that is but to set an edge to our deuotion and to punish their security the more seuerely For loe thine enemies make a noise and they that hate thee lift vp their head Here he setteth downe the behauiour of Gods enemies like feirce and furious beasts whose voice in proper is not sermo but sonus a murmure of brutishnes no manner of manlines The note 1. it is not possible they should be men bearing Gods image or children of the Church or indewed with grace that seeke to ruine Gods house and inheritance but like S. Iudes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beasts without reason corrupting themselues in those things they know by nature 2. he calls the enemies of the Church the enemies of God which is no small comfort to the godly that they are so neere allied to him as to haue communes amicos inimicos the same friends and enemies opposites and participants Such was his couenaut with the Father and all the sons of faith to blesse and curse those that blesse