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	life_n	separation_n	4,198	5	9.8832	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66361	The chariot of truth wherein are contained I. a declaration against sacriledge ..., II. the grand rebellion, or, a looking-glass for rebels ..., III. the discovery of mysteries ..., IV. the rights of kings ..., V. the great vanity of every man ... / by Gryffith Williams.	Williams, Gryffith, 1589?-1672.	1663 (1663)	Wing W2663; ESTC R28391	625,671	469

blunt the Swords of our gallant Souldiers that have just causes to make War for when wickedness groweth so wilf●ll as to seek our lives that desire to live in peace or to rob us of our livelihood lands or goods that God hath justly given us then you must know that out God is the God of War as well as the God of Peace and his name is the Lord of Hosts and he will make his sword drunk with blood and will strengthen our hands if we trust in him to scatter all those people that d●light in War and to destroy those Enemies that maliciously labour for our destruction What Wars the Author blameth But I blame all shedding of Christian blood in any War either to plant Religion which should be done by preaching and not by fighting which in seeking to make them Christian men will make them no men or dissembling hypocrites in stead of faithfull believers or else to satisfie the ambition of any man that desires to inlarge his Dominion and so unjustly to wrong his neighbours when as every man from the King unto the beggar should be contented with what God hath justly given him and that policy can never be justified which is not every way consonant to equity or especially for any subjects out of a rebellio●s discontent or ambitious desire to usurp the Power and Authority of their Soveraign to turn the sweet waters of Peace to become rivers of Christian blood This is that warfare which I chiefly discommend as the greatest of all vanities But 3. If the Sword or Bullet in this warfare taketh not man away yet Age and 3. His egress Sickness will soon summon him to his death and dissolution and till then his whole life is spent inter suspiria lachrymas betwixt sighs and te●rs troubles of minde and distempers of body and a thousand such sad accidents that will soon bring hoc vitrium corpusculum this our frail and brittle body and our distressed life to a miserable death and when we dye or as the Psalmist saith When the Psal 146. 3. breath of man g●eth forth he shall turn again to his earth and then all his thoughts and all his high designs and vain conceits perish and then it will appear which till then proud man will not believe that the life of man is but a flower that soon withereth a smoak that soon vanisheth and a bubble that suddenly falleth or as others say a shadow a dream a nothing And it were well for many men if as their great thoughts either on some deep plots of state or how to hook unto themselves their neighbours inheritance or to wreak their malice on their poor brethren or the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Castles in the air as Aristophanes calleth them do vanish into nothing when their soules part with their bodies so likewise their bodies and their soules should then with their Thoughts return to nothing But that cannot be for that now mans soul must pay for all his evil thoughts and suffer for all the wicked works and the great wrongs that he hath done and though è corpore vermis é vermibus foetor his body turnes to wo●ms and those wormes yield such S●nt as all the Spices of Arabia cannot keep away yet the living spirit of every wicked man that cannot and shall not die must now for his unrepented evil be hurried into the dreadful Regions of all horror where it must live and lie for ever and ever to suffer unsufferable and unconceivable torments a life that lives not and a death that dies not And so you see that man is Vanity and a wicked man in misery worse than vani●y And therefore Reason should perswade you all to labour to become more than men that is more than meer men and to desire to be born again not of flesh and bloud but of water and of the Spirit of God that you may be brought again to that Union and Communion with God which you had when we were first made by God 2. The Prophet saith that totus l●mo vanitas all the whole man that is both 2 Point That whole man is vanity 1. The Body his Body and his Soul is vanity for what is this body of ours but a piece of earth which we tread upon Saccus stercorum saith S. Bernard a fack full of dust to say no worse and a Magazine of all Diseases Coughes Agues Feavers Gouts and what not and when these have satisfied and feasted themselves upon our bodies what are our bodies but a feast for Worms And the Soul though it be a pure Spirit as it proceeded from God yet as it is now traduced from our Parents as many Divines think it is or as it is infused 2. The Soul into our flesh as others do believe and remaineth in our bodies all the Faculties thereof are corrupted the Understanding is darkned with ignorance the Memory dulled with forgetfulness and the Will defiled with Misse-affections And so as Earth is good and Water is good yet being mingled together they do make a dirty Puddle and neither of them can be said to be then a pure Element so the body and soul of man though both were good in their Originals and good in their own kind yet now being both coupled together as Mezentius coupled the dead bodies to the living they are both marred and become so deformed by corrupting one another and associating themselves in their desires that now the eyes are the burning-glasses of Concupiscence and lusting after our neighbours Wives Lands and Goods the Tongue is a Razor of detraction to defame and slander our own Mothers Sons the Throat is an open Sepulchre the Hands Engines of violence to rob wound and kill the Heart a Mint of all Villanies the Feet swift to shed bloud and the whole man is become a Beast saith the Psalmist and a Devil saith our Saviour for one of you is a Devil Psal 74. John 6. 70. And so you see that all the whole man if he be but meer man as he is begotten of flesh and bloud in his best is but vanity in his next iniquity and in his worst consideration a meer misery and so miserable that being but meer man he hath little cause with the Philosopher to thank God that he was made a man when it had been better for him as our Saviour saith of Judas that he had never been made and never born Mark 14. 21. And therefore if we labour not to become more than men that is to be like Bacchus bis genitus as the Poets faign of him to be born again of another Mother That we should labour to become more than meer men the spouse of Christ and so to become double men and to consist of the old man begotten of mortal Seed and of the new man that is begotten by the immortal Seed of Gods Spirit we shall never be happy and never otherwise than as

the Papists in Ireland and to get that Act to purchase all the Lands of the Rebels had tasted too much of this bitter root of such destructive Doctrine whereby you see how the Religion of these men robbes us of our Estates keeps no faith with us and takes away our lives 7. Though among the works of God every flower cannot be a Lilly 7. They would have a party among all men both in Church and Common-wealth Gal. 5 6. C●l 3. 11. every beast cannot be a Lyon every bird cannot be an Eagle and every Planet cannot be a Phoebus yet in the School of these men this is the doctrine of their to be new erected Church that with God there is no respect of persons and neither Circumcision availeth any thing nor uncircumcision but whether they be bond or free masters or servants Jew or Gentile Barbarian Scythian a country-Clown or a Court Gallant rich or poor it is all one with God because these Titles of Honour Kings Lords Knights and Gentlemen are no entities of Gods making but the creatures of mans invention to puffe him up with pride and not to bring him unto God and therefore though for the bringing of their great good work to passe they are yet contented to make the Earl of Essex their General and Warwick their Admiral and so Pym and Hampden great Officers of State● yet when the work is done their Plot perfected and their Government established then you shall find that As now they will eradicate Episcopacie and make all our Clergie equall as if all had equally but one talent and no no man worthier than another so then there should be neither King Lord Knight nor Gentleman but a parity of degrees among all these holy brethren And to give us a taste of what they mean as the Lords concurrence with them inabled them to devour the Kings powe● so they have since with great justice prevailed with the House of Commons to swallow up the Lords power and have most fairly invaded their priviledge when they questioned particular Members * As my Lord Duke and my Lord Digbie 8. They would have no man to pray for temporal things Matth. 33 34. Matth 6. 1● 9. Not to say the Lords Prayer 10. Not to say God Speed you 2 John 10. 11 12 Not to pray for the Malignants 1 John 5. 16. for words spoken in that House and then the whole House when they brought up and countenanced a mutinous and seditious Petition which demanded the Names of those Lords that consented not with the House of Commons in those things which that House had twice denied 8. Because our Saviour saith Seek ye first the Kingdom of Heaven and the righteousnesse thereof and all these things that is meat drink and cloathes and all other earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be cast unto you and again Be not carefull for to morrow they teach their Proselytes that they ought not to pray by any means for any of these things whereas Christ biddeth us to say Give us this day our daily Bread 9. They cannot endure to say the Lords Prayer for that 's a Popish superstition but their Prayers must be all tautologies and a circular repetition of their own indigested inventions 10. You must not say God speed you to any neighbour or any traveller lest he intends some evill work and then you shall be partaker of his sin 11. They will not allow any of their Disciples to pray for any of the Reprobates and therefore they do exceedingly blame us and tear our Liturgie because we say That it may please thee to have mercy upon all men 12. Because Christ saith Call no man father on earth for one is your Father which is in Heaven the child must not call him that begat him and nurseth him his father nor kneel unto him to ask him blessing nor perform many other such duties which the Lord requireth and the Church instructeth her children to do to this very day and this foolish Doctrine of calling no man Father no man master or Lord and the like in their sense because they understand not the divine meaning of our Saviour's words hath been the cause of such undutifulnesse and untowardnesse such contempts of superiours and such rebellions to Authority as is beyond expression when as by their disloyalty being thus bred up in them from their cradle they first despise their father then their Teachers then their King and then God himself CHAP. IX Sheweth three other speciall points of Doctrine which the Brownists and Anabaptists of this Kingdom do teach 13. BEcause they can find no Text in Scripture when as the Alcoran is not so impudently hellish as to justifie the action for to warrant men to absolve our consciences from any Oaths that we have voluntarily taken for the performance of any businesse I cannot say that they do professedly teach but I do hear they do usually practise this most damnable sin as that Master Marshall and Master Case did absolve the Souldiers taken at Brainceford from their Oath which they took never to bear Arms against his Majesty which is a sin destructive both to body and soul when their Perjury added to their Treason makes them two-fold more the children of hell than they were before and if they be taken again they can expect nothing but their just deserved death and therefore I do admire that any man can challenge the name of a Divine which doth either preach or practise a point so devilish 14. Because Saint Paul saith These hands have ministred to my necessities 14. They think sacriledge to be no sin Acts 20. 34. 1 Thes 2. 9. 1 Cor. 1. 12. and to them that were with me and again Labouring night and day because we would not be chargeable to any of you we preached unto you the Gospel of God and because the rest of the Apostles and Disciples were Fishermen Tradesmen or professours of some Science either liberal or mechanick as Saint Luke was a Physician Joseph a Carpenter and the like who did live by their manual crafts and were chargeable to none of their people but sought them and not theirs to win their souls to God and not their monies unto themselves therefore they think it no robbery to take away all the revenues of the Church nor sacriledge to rob the Clergy of all the means they have because they should either labour for their livings as the Apostles did or live upon the peoples Almes as many poor Ministers do to the utter undoing of many souls in many distressed and most miserable Churches But because this revenue of the Church and the Lands of the Bishops is that golden Wedge and the brave Babylonish garment which the Anabaptistical Achans of our time do most of all thirst after in this their pretended holy Reformation I must here sistere gradum stay awhile and let you know 1. That the taking away of any Lands or goods given and

the Gospel was formerly published by as many famous Fathers as now England How Constant was lost and what the Turk then said hath Preachers for the Emperour foreseeing the Siege made many motions for contributions towards the repairing of the Walls and continue the military charge but the Subjects drew back and pleaded want until it was too late and the City lost for though the enemy having a long time besieged it was intended to give over the Siege and to be gone yet tydings and intelligence being given him that the Souldiers within the Town were grown very thin and discontented for want of ●heir pay the enemy returned and in a short space took the City and there found in private mens hands such infinite store of gold and all manner of treasure the hundred part whereof would have paid all the Souldiers kept out the enemy and preserved them all that the Turk seeing the basenesse of the Citizens so foolishly hiding their wealth and denying just aid unto their Emperour stood amazed and lifting up his hands to heaven lamented their folly and asked what they meant that having such a store of wealth they would suffer themselves to be thus destroyed onely for want of wit or of grace to use it and thence grew the Proverb among the Turkes unto this day when one becommeth very rich you have been at the Siege of Constantinople And I pray God it may not so fall out with us for our covetousnesse that we prove not Lucans speech to be true omnia dat qui iusta negat to lose all unjustly unto strangers unto rebels because we deny what is just unto our King But I will conclude this point with the Poët Astra Deo nil majus habent nil Caesare terra Sic Caesar terras ùt Deus astra regit Imperium regis Caesar Deus astra gubernat Caesar honore suo dignus amore Deus Dignus amore Deus dignus quoque Caesar honore est Alter enim terras alter astra regit Cum Deus in caelis Caesar regat omnia terris Censum Caesaribus solvite vota Deo 5. Defence of his Person is another princ●pal part of that honour which we 5. Defence of the kings person owe unto our King And the very heathens did think their lives well bestowed for their Gods their family and the father of the Country how much more willing should the Christians be to hazard their lives in defence of their King which is quasi unus è decem millibus worth ten thousands of us being as the Scripture termes him the Light of Israel and the breath of our nostrils 2 Sam. 21. 17 L●ment 2 4. Ps 78. 71. 72. vide Hos 3. 4. c. 10. 3 and Lament 2. 9. the head of his Subjects the shepheard and Pastor of the people and as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation of the people without which they must all fall unto the ground for where there is no governour all must perish and there will be no Priest no Prince no Religion no Nobility no g●●d but anarchy and confusion and the destruction of all things And if we ought to lay down our lives for the brethren as S. John saith how much rather 1 Joh 3. 16. ought we to do it for our King it is recorded in our annals to his eternal praise that Sir Hubert Syncler at the Seige of Bridge-north seeing an arrow that Nulla gens ●tà sollicita est ●ir ca regem suum sicut apes unde rege incolumi omnibus mens ● na est quando nequit vola re fert ipsum turba apum si moritur moriuntur ipsae was shot at his Master King Henry the second stepped betwixt the shaft and his Soveraign and receiving the arrow into his body was therewith shot through to death that he might preserve the life of his King which otherwise had been slain in his stead So Turnbull had his name for killing a Bull that had otherwise slain one of the Kings of Scotland and we read that when David was assailed by a mighty Giant named Ishibibenob which was of the sons of Rapha the head of whose speare weighed three hundred shekels of brass Abishai the son of Zervia with the danger of his owne life runs in succou●s the king and kills the Philistim 2 Sam. 21. 17. and so all other good Subjects have had a speciall care to preserve the lives of their Kings whom they loved better then their own Parents yea then their wives or children or their own lives as it appeareth by the foresaid examples and abundance of the like that you may find in the Histories of the Heathens for they had not learnt the new divinity of our time to destroy the King for the good of his Subjects but they thought as it is most true that salus regis est sal●s populi and they beleeved as all good Christians do that Vna salus nobis nullam sperare salut em Principe calcato sublato jure coronae because as S. Chrysostome saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their safety is our Chrysost in 1 ●im 2. 2. Aug. to 9. tract 6. in Johan security and as S. August saith si tollis jura Imperatorum quis audet dicere mea ●st illa villa if you take away the government of Kings who dares say haec mea sunt this or that is mine as now God knowes since these Rebels have abused our King we can say nothing is our own our houses goods lives and liberties are at the disposing of them that are strongest what then shall we say of those Subjects that strive with all their wit wealth and strength to destroy their King and if you ask me why I must answer as Aristides was banished out of Athens justus quia justus so must our King be killed if these men could do it with their Cann●n Bullets because he is too good to reigne over them who deserved not a pious David nor a wise Solomon to rule over them but a foolish Rehoboam that Ps 2. 9. would whip them with Scorpions or such a one as would rule them with a rod of iron and breake them in pieces like a potters vessel for had our King been not Caesar Augustus but Augustus Sev●rus so severe as Henry 8. or some other more unmercifull Princes these Rebels durst as well eate their own flesh as thus to devoure the flesh and bones of the Kings loyall Subjects and seek the death of the King himself For it is most certaine of the vulgar people and of ill bred natures that ungentes pungunt pungentes molliter ungunt and therefore though the manifold offers of Peace and the unparallel'd promising of Pardons to most obstinate Rebels do insinitely commend the piety and declare the mildness of a most clement Prince and the refusall thereof betray the ingratefull stubbornnesse of graceless Subjects to all posterity yet

most incredulous heart if it were not filled with all blindness could not conceive the least thought against it Yet because the Devil is still tempting m●n to incredulity and to doubt of these things and is still so powerfull with these worldlings that he quite blindeth them so that they cannot see the clearest light no● understand the plainest truth Therefore to undeceive these silly souls that do so miserably deceive themselves we are still bound to defend and vindicate these truths and in that respect I likewise shall not think much to produce some few Reasons that the Devil himself cannot answer to make it manifest that although man in this life is altogether vanity and but a blast of no continuance as hereafter I shall shew unto you yet God made man to be perpetual for God made all things th●● they might have their being and especially man not to be reduced to nothing and he made the soul of man immortal and never to dye but to live for ever For 1. Moses tells you that when God had framed and made man of the dust of Arguments proving the immort●lity of the Soul and the life to come the earth He breathed into his nostrils the breath of life and so man became a living soul and not a dying soul or a soul that should dye but such a soul as should live for ever because the soul is the cause of our natural spiritual and eternal life whence the Latines do call the soul Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia vivificat corpus dum adest seipsam cum abest à corpore And when God threa●ned Adam that if he did eat of the forbidden fruit he should dye the death that death signifieth Or surely dye Gen. 2. 17. not the death of the soul or the a●nihilation of the body but the dissolution or separation of the soul from the body that as i● was made out of the dust so it might return to the dust again which while the soul remained in it unseparated it could not return and this St. Paul sheweth plainly when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If our earthly house be dissolved that is disjoynted 2 Cor. 5. as a house that we pull down is separated one part from another but not destroyed so is the soul separated from the body and neither of them destroyed and reduced into nothing but the soul remaineth still immortal for ever and as God saith the body returneth to the dust from whence it was Gen. 3. 19. taken 2. It is said that Ab●l being unnaturally murdered by his blood-thirsty Brother vox sanguinum clamabat ad deum and the Hebrew word saith Coller●s signi●ieth ex ingenti animi dolore exelamare to cry out with a vehement grief of mind queritando vociferari and to complain with a most lamentable voice therefore surely his crying soul was still alive though his sla●ghtered body was lain dead 3. God saith unto Moses I am the God of Abraham and the God of Isaac and the God of Jacob and the God of your Fathers therefore Abraham Isaac and Jacob Exod. 3. 15. and the rest of their Fathers were still alive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum aliquid and that is in respect of their Souls because as our Saviour saith unto the Sadduces God is not the God of the dead but the God of the living and the bodies of these men that were turned to dust could not be said either to be alive or to be Abraham Isaac or Jacob therefore Abraham Isaac and Jacob were still alive in respect of their Soules 4. Moses is said to have died in the Land of Moab and to be buried in a valley ●ver against Beth-peor and yet S. Matth. saith that when Jesus was transfigured Deut. 34. 5 6. Mat. 17. 3. on the Mount Moses and Elias appeared to the Apostles talking with Christ therefore Moses was dead and not dead and was buried and not buried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. dead in respect of his body and living in respect of his Soul and so Moses and Elias were still alive and they themselves in respect of their Souls and not their shadows or phantasmes which can no waies be ●aid to be Moses and Elias did then appear unto the Apostles 5. David saith I will not die but live and declare the works of the Lord and yet David is dead and was buried therefore it is his Soul that liveth 6. The wise man saith that when a man dieth then shall the dust that is his Eccl. 12. 7. body return to the Earth and the Spirit shall return to God that gave it and being with God it cannot be dead but remain immortal for ever 7. When Lazarus died he is said to be carried up by the Angels into Abrahams bosom i. e. in respect of his Soul for his Body was not carried up into his Luke 16. 22. Bosom And so Dives being in torments must be understood in respect of his Soul for it is said that being dead he was buried in respect of his Body and therefore the Souls both of the good and of the bad do still remain immortal 8. Our Saviour saith Fear not them which kill the Body but are not able to kill the Soul therefore the Soul is immortal whenas all the strength of man and all the Mat. 10. 28. power of Hell is not able to kill it 9. The hope of Glory and Reputation and the desire that every man hath of the contin●ance and perpetuity thereof how vain soever it be yet doth it carry a great evidence of the Immortality of our Soules 10. The impression of that vice which robbeth a man of the knowledge of humane Justice and is alwaies opposite to the Justice of God and indelibly imprinted in every mans Conscience doth infallibly conclude that the Justice of God requireth the same should be chastised after death and therefore that our Soules must needs be immortal 11. In the Book of Wisdom it is most plainly said the souls of the righteous are in the hands of God and there shall no torment touch them in the sight of the unwise Sap. 3. 1 2 3. they seemed to die but they are in peace A place so plain that sense can desire no plainer And many more Reasons might be produced to confirm this Truth but these are sufficient demonstrations to shew unto you that although man in respect of his being in this life is altogether Vanity yet simply considered he is to be eternal and to have a perpetual Being because God never made man to have an end and to be reduced to nothing but as the wise man saith he created all things and much rather man that they might have their being And what madness is it therefore that men will not believe this Truth especially Sap. 1. 14. considering it is most certain that the remembrance of their end and the shortness of their