Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	write_v	young_a	69	3	5.9113	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96361	Pantheologia or the summe of practical divinity practiz'd in the wilderness, and delivered by our Saviour in his Sermon on the Mount. Being observations upon the fourth, fifth, sixth, and seventh chapters of St Matthew. To which is prefixed a prolegomena or preface by way of dialogue, wherein the perfection and perspicuity of the Scripture is vindicated from the calumnies of Anabaptists and Papists. By Tho. White B.L. minister of Gods word at Anne Aldersgate, London.	White, Thomas, minister of St. Anne's, Aldersgate.	1653 (1653)	Wing W1806; Thomason E1466_1; ESTC R208673	167,277	207

onely conspicuous that they might see him but such a place that every one would stand gazing upon him for not onely they would wonder how he could come down but how he got up thither there being no scaffolds nor ladder nor c. Josephus writes that these pinacles were upon the Temple set with sharp pikes of iron that birds might not set upon them to defile the Temple Vers 6. And saith unto him If thou be the sonne of God Cast thy self down For it is written He shall give his Angels charge concerning thee and in their hands they shall bear thee up lest at any time thou dash thy foot against a stone And he said If thou art the sonne of God 1. Why doth Satan use these words again If thou c 1. Because he was not resolved of his doubt nor yet satisfied whether our Saviour was the sonne of God or no and if you observe in our Saviours answers to others when out of malice intending to entrap him or out of curiosity any one went about to have him manifest that which was not fit in those respects to be known he though they never so cunningly enquired of him alwayes answered so that they could not be by his answer resolved So you may see the subtilty of this temptation appears that none especially this temptation was not single For 1. Of fear and diffidence for it would make one afraid of falling to be set so high and have so little hold 2. Of pride to shew himself and his power needlesly to the people 3. Of presumption in casting himself upon the immediate providence of God when he need not 2. Because these words are very fit for his other purpose viz. to perswade him to presumption as in the other not to stay while God have provided for him for he had power in his own hands 3. Because Satan knows how prone every one is to seem rathes more then lesse then he is but our blessed Saviour never desired to glorifie himself but in stead of being puffed up seeming to have what he had not he emptied himself of what he had 4. The whole 91. Psalm seems to be meant of the son of God and therefore it was convenient to say If c. that the place of Scripture might more fitly so agree with the the occasion and to be meant especially if not onely of him Cast thy self down It doth not follow either if one be the sonne of God that one ought to cast ones self down nor if one cast ones self down that one is the sonne of God 2. Why did not satan cast him down but wish him to cast himself down 1. It might be because that Satan had not so much power over our Saviour he had power to tempt he had not power to throw down 2. Because if he could have attained one end of his temptation viz. to know whether he was the son of God yet he could not that way have attained the other main end which was to cause him to sinne for it had been no sinne to be cast down a sinne it is to cast ones self for the other doth not tempt God 3. Or might it not be lest our Saviour should think that he intended any hurt unto him for Satan all this while concealed himself and would not be known who he was nor did our Saviour but in the last temptation take any notice who he was 4. Or was it not because he would not do any thing so that might occasion our Saviours confidence in God or if you will occasion the presence of the holy Angels for fear they should assist our Saviour or discover him or because he loved not their company for all these he knew would have come to passe if he had cast our Saviour down for supposing our Saviour only to be a very holy man he knew that the Angels in such a case would bear him in their hands 2. The advice of Satan stands thus It is not for thee to stand here alwayes and it is not possible almost for the very winde will blow thee off and besides thou wilt be starved and to get down is dangerous for how could one get down from such a place and not fall therefore it will come to this that thou wilt fall therefore better to cast thy self down for by doing so thou shalt prove thy self the sonne of God to all this people If in thy striving to get down safely thou shouldst chance to fall then indeed the Angels would keep thee from any hurt Gods providence over thee might appear but thy considence in him would not so appear nay thy diffidence would haply too much appear for the people seeing thee on the pinacle of the Temple suppose that thou camest up for some such end to do something of note not that thou wentest up only to come down again 3. Cast thy self down headlong not leap down that the miracle may be more apparent 4. Great comfort and instruction may be raised from this Satan tempts thee to make away thy self thou mayest be the childe of God for all this for our Saviour was tempted to cast himself down For it is written 1. The devil useth not any place of Scripture in the other temptations in the former he did not because our Saviour had not discovered his great esteem of Scripture now he had in the latter he did not for he could not finde any place fit to perswade to idolatry 2. The reason why he useth it here is because he would see if he could beat our Saviour at his own weapon and because he knew that he would be more moved with a text of Scripture for since man lives by every word that proceeds out of the mouth of God here is the word that proceeded from God It is written it is the word of God therefore you need not to fear death though you cast your self down 3. Haply he might think easily to deceive our Saviour for he knew that our Saviour was never brought up in learning he was neither like Moses brought up in all the learning of the Aegyptians for he came thence very young nor as St Paul at the feet of Gamaliel but with his father Joseph Luke 2. ult 4. He brought this not only as if our Saviour might but ought so to do as if this had been a prophecy of our Saviour and he ought to fulfill it 5. You may see how expert the devil is in the Scripture for in the whole Bible he could not have chose a fitter place for the temptation 6. That we must not think the cause good because they that were the greatest hereticks do bring Scripture but like Satan where they bring Scripture once they bring and stand upon reason twice as much but you art to try whether they rightly alledge it He shall give his Angels charge You see the wonderfull love of God to those that are his 1. He makes Angels our servants to look to us and

that it hath been said of them of old time as before and it hath been said as here and you have heard that it hath been said vers 38. and surely there is a reason of our Saviours varying the phrase now I shall set down the reasons You have heard that it hath been said of those of old time When our Saviour sayes so he instanceth in murder adultery perjury all breaches of the Moral Law which the Patriarches before and after the floud observed and they are said to be of old time which were before Moses wherein divorce and the positive Law for the punishment of injuries were not in force before the judicial Law was given It hath been said and ye have heard that it hath been said the reason of that may be this the matter of divorce in this verse concerning it is that which our Saviour grants was said Whosoever shall put away his wife but the doctrine that the Scribes preached concerning divorce was farre more large so that the practice of the Jews was farre more corrupt in the matter of marriage then in any other thing appears by the Polygamy of the Patriarchs and the holiest men in the Old Testament and by Gods indulging to them a sinne to wit divorce for other causes besides adultery and doubtlesse their doctrine was not lesse corrupt so that in this point they did not hear the Law in its true sense nor word but farre more liberty was given and the Septuagint indeed is not If he shall put her away but he shall put her away So it hath been said Whosoever shall c. but you have not heard that it was so said but he shall not you have been taught that he shall put her away as if he must put her away whereas it is said indeed If he shall put her away and upon that supposition gives directions what to do viz. to give her a bill of divorce the Law commands to give her a bill of divorce if he puts her away it doth not command him to put her away In this verse It hath been said not you heard it hath been said in vers 30. It is said and you have heard it hath been said in the instance vers 43. You have heard it was said but it was not so said Whosoever shall put away his wife let him give her a bill of divorce 1. As I have said It is not a man shall put away c. but Whosoever shall put away or if one shall c. 2. The reason why he was to give here a bill of divorce was that she might not be punished as an adulteresse if she married another man for by the bill of divorce the husband gave free power to the woman to marry whom she would This was the form I have determined freely uncompelled by any to dismisse divorce and forsake thee who hitherto hast been my wife therefore I do dismisse forsake divorce and put thee away from me that you may be at your own power and that you may go whither soever you please neither hath any one at any time forbidden me thus to do and be thou therefore so dismissed that it shall be lawfull for thee to marry whom thou pleasest The reason why God permitted the Jews to be thus divorced from their wives was for the hardnesse of their hearts as Chap. 19. for else they would some way or other have made them away to avoid murder God permitted divorce If you shall ask Why might not a man put away his wife by word of mouth as well as by writing I answer 1. A writing was a more continuing and ready proof of her divorce then words for they must be proved by witnesse who also might in a short time die and so the woman might come to be accused and put to death for adultery for knowing another man 2. To take away as much as might be the frequency and number of divorces for writing is a more delibarate act and requires more time to consider before he did it in which time he might haply change his minde and his anger might be appeased for if the Heathens advise to say over the Alphabet before one did any thing in ones anger surely to write over more then so many letters as are in the Alphabet might be thought a more likely time for ones displeasure to be laid especially this was a better way for the composing strifes if they did not write their bils of divorce themselves but had them written by the Scribes and so required longer time and the Scribes did or might often mediate for reconciliation moreover it being a publick act one would be ashamed to divorce Vers 32. But I say unto you That whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery But I say unto you 1. Before our blessed Saviour shewed in one case to wit of adulterous desires one might be guilty of adultery now he shews how that the very act of adultery was by them accounted lawfull which was an adulterous marriage 2. Christ doth here take away the wicked use of the permission of divorce and that which fomented those unlawfull desires he spoke against before for the great abuse they made of that Law was this If a man desired another mans wife because it was a sinne punished with death he would take a way as he thought to avoid both sinne and punishment and would if he could obtain her consent perswade her to carry her self so to her husband as might occasion him to divorce her and then he would marry her and enjoy his unlawfull desires our Saviour to stop the currant of this wickednesse layes the sinne of adultery upon all three upon the husband that divorceth for causing upon the woman and the man that marry for committing of adultery and so that if the conscience of the sinne do touch any of the three that wicked plot of getting another mans wife might be frustrated In the 19th Chapter also he takes order for those who would that they might be free to marry another upon slight occasions divorcee their wives by shewing that he that did so committed adultery Whosoever shall put away his wife except for fornication It cannot haply be proved by this verse that one may put away ones wife for fornication or adultery for all that can be proved is that he that doth doth not cause her to commit adultery 2. See how milde our Saviour is for fornication before Deut. 22.21 she was to be put to death for adultery after marriage our Saviour doth intimate that she should only be put away 3. Fornication is here named not adultery for that may be concluded à fortiori if one may put away ones wife for being false before much more for being so after marriage 4. If you shall say Why not for blasphemy heresie or some other notorious sinne which are