Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	apostle_n	death_n	destroy_v	1,140	5	7.8175	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13996	A discourse of death, bodily, ghostly, and eternall nor vnfit for souldiers warring, seamen sayling, strangers trauelling, women bearing, nor any other liuing that thinkes of dying. By Thomas Tuke.	Tuke, Thomas, d. 1657.	1613 (1613)	STC 24307; ESTC S100586	74,466	126

not shall be worse beaten then he that knowes ir not and doth it not Christ tells the Scribes and Pharisees that because vnder the cloke of Religion they preyed on Widdowes therefore they should Receiue the Greater damnation and sayes that they make their seduced proselytes Two fold more the children of Hell then themselues And speaking of them that contemne the Gospell offered them he saith It shall bee easier for them of the land of Sodome and Gomorrha in the day of iudgement then for that Citie As for the situation of Hell to say precisely where hell is it is not easie below it 's doubtlesse as may appeare by sundry places of the Scripture and farre from heauen but that there is an Hell to wit a place appointed for the tormenting of wicked Angels and vngodly men it is cleere ynough our chiefest care should bee so to demeane our selues that we may neuer come there And assuredly whosoeuer is in the state of grace shall neuer come into that horrid place prepared onely for gracelesse and wicked people He is in the state of grace which depends wholly on the grace of God which turnes not his grace into wantonnes which delights not in vngracious wretches which maketh much of those meanes of grace which God hath in his Church and finally who out of a gratefull spirit doth bestow himselfe his soule seruice vpon God labouring tooth and nayle with might and maine for the aduancement of his honour and the welfare of his house which is the Church being sorie at the heart that his seruice is so simple his weakenesses so many and his obedience so vnperfect as it is Certainely this man shall not dye but liue eternally not hell but heauen shall bee his habitation God doth honour him with his grace in this world and will crowne him with eternall glory in the world to come Trin-Vni Deo Gloria Because these few pages left vntouched should not bee lost I haue set downe some Positions which are not disagreeing from the matter handled The first Position Death is not the End of man if wee speake properly THE end is that properly to which a thing is ordained or for which it is But when God mad a man death was not the end he shot at dissolution is not the scope of Gods creation nor of Parents generation Againe the End by it selfe and of it owne natnre is only good but death of it selfe and in it owne nature is not good but the priuation of life which is a certaine good death came in by sinne is the fruit of sinne and is as the Apostle sheweth an Enemie which shall bee destroyed as an enemie and therefore death properly is not good but euill therefore properly death is not the end of man Furthermore Finis est quod maximè volumus that is the end which we doe chiefly desire but neither God nor man doth chiefly desire death A good Christian desires death not for it selfe but to bee with Christ to be unburdened of his concupiscence Many men out of distemper of minde and an ill-informed will doe couet death and kill themselues but yet it is not for death it selfe but for some respect besides as Cato Vticensis killed himselfe with his owne sword because he would not fall into the handes of Iulius Caesar Sophronia to keepe her chastitie from the lust of Decius the Emperour who daily assaulted it by her husbands consent slew her selfe Portia the wife of Brutus vnable to beare the newes of her husbands death killed her selfe with eating burning coales Labienus hearing his bookes were condemned to the fire killed himselfe because they should not die before him Siluius Italieus murdered himselfe to rid himselfe of the torments of his greuous and incurable disease Pontius Pilate being banished to Vienna and feeling the gripes of an accusing conscience and fearing punishment for his misdeeds to preuent all killed himselfe These and such like are the ends of Selfe-slayers and not death it selfe And albeit God doe appoint men to die yet it is not death hee aimes at but the manifestation of his iustice in punishing sinne of his power in raysing men dead to life and for such ends as are best knowne vnto himselfe To conclude then Death is not properly a mans end non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the highest scope of Gods creation nor a mans perfection or be atitude which is the full and finall fruition of Almightie God but it is a certaine Extreme or the end of priuation which end is the corruption and the dissolution of a thing The second Position It is iust with God to smite Sinners with death euen in the very act of their wickednesse and with that wherein they doe offend COrnelius Gallus and Quintus Elorius two Roman Knights died as Plinie lib. 7. recordeth in the very action of filthinesse Arichbertus eldest sonne to Lotharius King of France died as hee was embracing his whores Anacreon the Poet a notable Drunkard was choked with the huske of a grape A certaine African caled Donitius eate so much at a Supper that he died there with Philostrates being in the Bathes at Sinressa deuoured so much wine that hee fell downe the staires and almost broke his necke with the fall Alexander the sonne of Basilius and Brother of Leo the Emperour being a very belly-god one day hauing crammed himselfe too full as hee got vp his horse he burst a veine whereat flowed such store of bloud that hee died These and many more such are the iudgements of GOD vpon Sinners and are in him most iust For first his will is the rule of iustice but these punishments hee doth will and ordaine for there is no euill in the Citie no punishment which hee sendeth not therefore these must needes bee iust Secondly they are deserued for the wages of sinne is death and in that God doth not strike euerie Sinner alike the reason is because hee is tied to no Law but is a Law vnto himselfe and may doe what he will But sometimes he is pleased to smite suddenly to terrifie the wicked and to keepe his owne in obedience and to let all men know that there is a God that iudgeth the world and hateth wickednesse and wicked men The third Position A wicked man though wickedly and cruelly murthered is not not therefore discharged of his wickednesse vnrepented of and saued SEnacherib was murthered of his sonnes yet for that his owne Idolatry other sinnes were not forgiuen For men are not saued for any good thing either done by thē or for any euil sustained of them The Easterne Emperour Zeno was such a loathsome Belly-god that his wife Ariadne fell to loath bim and on a day as he lay senselesse as his manner was through gurmandizing she got him into a tombe and throwing a great stone vpon it pined him to