Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	woman_n	world_n	yield_v	47	3	6.6555	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44530	The happy ascetick, or, The best exercise to which is added A letter to a person of quality, concerning the holy lives of the primitive Christians / by Anthony Horneck ...	Horneck, Anthony, 1641-1697.	1681 (1681)	Wing H2839; ESTC R4618	230,083	562

Gifts to the Church to lay by somewhat for Alms to help and assist the Sick and to relieve Prisoners and Captives not only such as were within the Verge of the Town he lived in but others also Thus did those Men live under Riches as under Thorns and were sensible of nothing so much as this that great Wealth is but a great Temptation to be Vain and Sensual which made them use this Self-denial in their Incomes He that for a kindness he did to his Neighbour expected a Recompence was look'd upon as a Person greedy of filthy Lucre and he that could do nothing for his Friend without a Reward or prospect of some Profit to himself was censured like a Person ignorant of the Fundamental Law of their Religion Usury Interest and such names were scarce heard of among them and oppression was a thing which they thought none that named the of Name of Christ could be guilty of In a word they desired nothing so much in this World as to be quickly gone from it and they thought it the joyfullest news imaginable to understand that they were to be dissolved and to go to Christ. This was the Temper Nature and Constitution of that Commonwealth The Members of it looked mean and contemptible Nothing about them was pompous either in Cloaths or Dyet or Habitation or Houshold-stuff Such among them as were Noble or Learned or of a gentile Extract laid aside their Pride and all their swelling Titles forgot that they were better Born or Educated than others and became like their Brethren Plaiting and Curling the Hair was a thing that both their Men and Women proscribed from their care and they thought that labour lost which was employ'd on such Superfluities They were jealous of their serious frame of Spirit and therefore all such Dresses as might serve to infuse vanity into their Minds or damp their zeal to Religion they shunn'd as they did Houses infected with the Plague They minded no such things as Modes and Fashions nor did any new Habit or Ornament that came up entice them to imitation Decency was their Rule and Modesty the standard of their Habit and Conversation They wore nothing about them that was either Costly or Curious and their greatest study and contrivance was how to advance their Souls and make them fit for the Wedding of the Lamb Laying on either White or Red upon the Face or disfiguring it with something black and of Kin to Hell they knew not what it meant Their Garments were either Linnen or Woollen or Furr or Sheeps-skin and their Furniture Mean and Homely Without God they attempted nothing and whatever Enterprize it was they betook themselves too they sanctified it by Prayer and Supplication If they went out either to sow or to Plough or to Reap or to Build God's Blessing was first sought and begg'd and they never put on their Cloaths but entertained themselves all the while with some holy reflections Theaters and seeing of Plays they hated as a thing contrary to their Profession and though the Heathen despised them for it look'd upon them as unsociable Men of pittiful Spirits Strangers to the Art of Conversation Melancholy Wretches Brethren of Worms and no better than Vermin of the Earth yet they mattered not their Censures and triumph'd more in a good Conscience than the other could do in all the Vanities and Glories of this present World The Worlds Contempt was their Glory and they were proud of being Scorn'd and Undervalued by the vulgar Crowd that they might with greater earnestness long after a better Inheritance If any wanted Business he would find some and they that had no need to work for their living work'd for the Poor Idleness they had an aversion from as from the root of Evil and Great Men and Women would do something which the Needy might be the better for The greatest Lady would not disdain to Spin or Sow or Knit for her distressed Neighbour and like Bees they were ever busie and employed for the common Good The love of the World was death to them and they thought it a certain Sign that they had no Portion in Christ if they should serve both God and Mammon To be in the World and not of the World was their Motto and to be other Men than they seemed to be was the thing they chiefly aimed at They seemed to be profane because they would worship no Heathen Gods but were the devoutest persons in the World to the true God and they forgot to be Men that they might be the better Christians Not a few left their high Places and great Dignities to become Christians and chose to be low and contemptible in the World that they might have no impediments in their way to Heaven Servants never concern'd themselves to get their Freedom for their Masters were Christians and themselves were so both chearfully discharged their Duties one to another and consequently lived in perfect Peace and Unity Many Servants that might have had their Freedom would not because they lived sufficiently happy under their Believing Masters and while they saw nothing but love in their Masters their very Bondage was perfect Freedom Where a whole Family was Christian they all did rise together and at one and the same time Pray'd and Read and Sung Psalms and observed one way and custom in their Devotions If one Family had any thing to do more than ordinary the neighbouring Family would help them If one was to Fast his Neighbour Fasted with him If one was to pray for some signal Blessing his Neighbour did Pray with him if one wept his Neighbour did weep with him if one Mourned his Neighbour Mourned with him as if both had committed the same Sin In a word they had their Joys and Sorrows common and they might be said to be all in one and one in all In their Meals they were temperate so Abstinent that our Fasts were but their ordinary way of Living and indeed one reason why they were so holy at their Tables was because for a long time either before or after Meals they constantly received the Eucharist And in such Meetings they made love one to another made their Friendship inviolable for they Seal'd it with the Blood of JESUS These were true Love-Feasts and they were managed with that Gravity Chastity and Modesty and Singing of Psalms that the World might see it was a preparation for a greater Supper Their Houses were open to Strangers as well as to their Friends and Neighbours and where the Traveller could produce a Certificate that he was a practical Christian he could not fail of a most hearty Welcome Hospitality was their Badge and he that would not receive a Brother into his House because Poor and Ragged was either forbid the Church or not suffered to come into it Their Pastors and Rulers obliged them to certain Fasts but besides those of their own accord they chastn'd themselves very frequently In their Fasts they were

first Christians amazed the unbelieving World and their Power and Number quickly grew so formidable that the Emperors themselves began to be startled at their progress and therefore employed their Might and Greatness to oppose it To crush their towering Piety the Heathens shewed them Racks Flames Gibbets Grid-irons Cauldrons boyling Oyl Lions Bears Wild-Bulls and set before them the Worldly Prudence of Philosophers but by the Grace and Assistance of that JESUS who strengthned them they were more undaunted at their Torments than their Hangmen did fight with Lions and smile and were more daring than the Flames they suffered in firmer than the Racks that broke their Bones and by their practises surmounted all the great Acts that were ever done by Heroes and the most famous Conquerors They overcame Death by a desire of Death and were more willing to die than their Executioners to suffer them Their Blood proved the Seed of the Church and the more they Massacred the more their numbers grew till the Emperors themselves became Christians and were forced to yield to the Faith and Patience of JESUS and the Christians at last gave Law to those who at first did Stab and Murder them and Conquered them in the end who in the beginning Butcher'd them like Dogs and such inconsiderable Animals And now SIR it 's very likely that some who may chance to read these Lines will look upon the Account I have given you as a Spiritual Romance an Emblem rather of what Men might be were they in a more perfect State than of what they generally were But they that shall pass this Censure on the Premises do but betray their ignorance and I can only send them to the Writers in those Ages when Christianity was deck'd and adorn'd with these Jewels and quoted by my Author such as Ignatius Polycarp Justin Martyr Irenaeus Athenagoras Minutius Felix Tertullian Clemens Alexandrinus Origen Cyprian and others that succeeded them and if people to favour their Lusts will neither believe nor take pains to search into the truth of things all that can be said is that they are resolute in their Infidelity Sir I am perswaded you have chosen the better part and as I do not question your Belief of these passages so that these Saints may be your Pattern and their Actions the great Rule of your Life and the Spirit of God your Guide in these ways of Holiness is the hearty Wish and Prayer of SIR Your Affectionate Friend and Servant Anthony Horneck FINIS Vid. Cassian lib. 2. Instit c. 10 August Epist. ad Probam * In Imitation possibly of St. Bartholomew the Apostle of whom it is reported that he Pray'd a hundred times a day S. Ephrem c. 1 Hom. de or and Deo a Vid. August Ep. ad Probam b Tertul de Orat c. 1. Sine agmine verborum Oratio c Cassian collat 9. c. ult Sacrificia medullata d Vid. Laurent justinian de inter conflict c. 10. Vid. Misna Beracoth c. 4. Sect. 2. 3. 4. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Nechuniah filius Kanae precatus est in ingressu suo in Synagogam itemque in egressu suo precationē brevē c. Rabban Gamaliel ait Unoquoque die orabit homo octodecim benedictiones c. Si quis insidet asino descendat si verò non potest descendere avertat faciam suam versus Jerusalem precetur c. Qui sedet in navi aut in curru aut in ratibxs diriget cor suum versus Sanctum Sanctorum precetur c. Vid. Teres Vit. c. 31. Athanas. Vit. S. Antonii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Mosch Prat. Spir. c. 159. Vid. Ruffin vit patr l. 3. P. 38. Matth. 25. 27. Massech Aboth c. 2. Sect. 8. R. Bechai in Chobat Lebaboth c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signa humilitatis quinque Primum Cum quis in spiritum suum dominium exercet quando quis irà excandescit in illum Secundum Cum quis patienter onus suum fert quando infortunium ipsi in opibus accidit Tertium Cum quis spernit eum qui ipsum laudat ob factum bonum confitetur peccatum quod refertur eum commisisse Quartum Cum quis ad honorem vel magras divitias promovetur in praecedenti humilitate mansuetudine perseverat Quintum Cum quis seipsum corripit Vid. Cassian Collat. 15. c. 7. Vid. Bed lib. 2. c. 2. a Vid. Ruffin vit Pat. lib. 3. c. 12. b Vid. Martyrol Rom. 28. Decemb. Menolog Graecorum 24. Decemb. c Vid. Vincent spec Histor lib. 15. Martyrol Rom 14. Martii Menolog Graec. 25 Julii Prater quidam interrogavit Senem quid est Humilitas Et respondit ei Senex ut bene facias his qui tibi mal faciunt Pelag. in Vit. Pa. c. 63. Numb 22 23. R. Bechai Haddajan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ca. 7. fol. 64. Edit Mant. 1589. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambr. de Offic. lib. 1 c. 2. 3. 1 Cor. 12. 31. a Ubi sedent duo qui Legem tractant cum illis est shekinah Rabini in Pirke Aboth Non sunt in Conventu tres nisi Deut sit quartus sive multi sive pauct sint ipse cum eis est Mahom. Alcor Surat 58. Cur Deus vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia ubicunq congregatisunt Justi invenitur cun istis Midrash Tillim act Psalm Paschas c. 44. Rem 12. 2. Vid. Hicron Vit. Pauli c. 3. Vid. Stob. Serm. 36. de Garrulitate Vid. Epictet Enchirid c. 40 41 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vid. Porphyr de Antro Nymph Vid. Tavern Pers. Trav. l. 5. c. 17. 2 Kings 8. 13. Vid. Vincent Specul Histor l. 15. Diabolus Serpens est lubricus cujus si capiti id est primae suggestioni non resistitur totus in intima cordis dum non sentitur illabitur Isidor lib. de Summ. Bono c. 1. Gen. 19. 20. Can. 2. 15. Gen. 3. 6. Gen. 34. 1. Numb 25. 1 2. 2 Sam. 11. 2. Josh. 7. 21. 2 Sam. 13. 1 2. Esth. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Paedag. l. 3. c. 11. Qui videt is peccat quite non viderit ergo non cupiet facti crimina lumen habet Propert. lib. 4. Eleg. vid. Casp. Barth in notis ad Claudian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Antonin Lib. 3. Sect. 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porphyr de abstin I. 1. Sect. 33. b Cassian Collat. 7. c. 27. Ruffin Hist. lib. 2. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ajebat Diogenenes Didymoni moecho medico cum curaret Virginis oculum in Laert. lib. 6. de Diog. Ideo humani generis Creator Conditor Deus opificii sui naturam prae omnibus emendationemque cognoscens illic curam adhibuit medicinae unde causas morbi principaliter nover at emanare Cassian institut lib. 6. c. 12. Vid. Athenagor leg●● pro Christ. Vid. Senec in excerpt Vid. Plutarch Pericl Cicer Offic. l. 1 Lamentat 3. 51. Omnibus ad