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	see_v	soul_n	14,522	5	5.2397	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22442	The most notable and excellent discourse of the Christian philosopher Athenagoras, as touching the resurrection of the dead, translated out of Greeke into Latine by Peter Nannius, and out of Latin into English by R. Porder. A treatise, very necessarie and profitable for this our laste ruinous age of the vvorlde, in the vvhiche are such svvarmes of atheistes and epicures, vvhose pestilent infection is more to be feared then papistrie. Therefore vvorthy the consideracion of al men, as vvel for ouerthrovv of their pernicious errours, as staying the faith and conscience of the vveake and vnlearned.; De resurrectione. English	Athenagoras, 2nd cent.; Porder, Richard, d. 1547.	1573 (1573)	STC 886; ESTC S114473	28,918	78

the charge care of all thinges to his wisedome and iustice if so be that they will sticke vnto the foundation appointed the principles once allowed Furthermore séeing they be of this opinion it is reason that they thinke nothing either of thinges terrestriall or celestiall to be destitute of the care and prouidence of God but that the care of the creatour doth extende it selfe vnto all thinges indifferentlye as well vnto those which be open as those which be hid and vnto those which be great as those which be smal For al things whiche be haue neede of the prouidence of their creatour but euerye thing peculiarly according to his nature for that purpose for which it was created For I do not thinke it expedient with much labour particularly to declare and distinguish with diuisiōs what is agréeable to the nature of euery thing Man truely of whom we nowe entreate as he is hungry hath néede of meate as hée is mortall hath néede of succession of children as he is endued with reason hath néede of iudgement But he hath néede of iudgement that he may lawfully labour for liuing and succession But it is necessary that séeing sustenaunce and succession do pe rtayne to that which consisteth of both partes iudgemēt also do perteyn to the same But I call that whiche is compounde of both partes a man consisting of a soule and a body and such a man to be accused of all thinges which he doth so that he receyueth either a rewarde or punishmēt for them If therefore the sentence of iust iudgement be pronounced against that which consisteth of both parts according to his doinges it cannot be that the soule alone should receyue either rewarde or punishement for those thinges which it committed with the body For the soule by it selfe is not touched with those offences which are committed by the pleasures of the body or meate or apparell neither must the body receyue rewarde or punishment because it perceyueth not the daunger of lawes iudgement but man which cōsisteth of both these partes must receyue iudgement for all his doinges But you can perceyue by no meane that this doth happen in this life for that is not lawfully obserued in this present life séeing that we sée many which are wicked and abounde in all iniquitie to persist voyd of any misfortune euen vntill death we sée them which are well knowen for there vertue to spende their life in suffering gréefes vexations sclaūders reproches and al kind of affliction Neither can you perceyue it after death for that which consisteth of both partes doth not remayne séeing the soule is separated from the body and the bodye it selfe dissolued into those thinges of whiche it was first made and nothing now remayneth whiche reserueth the olde forme or nature or yet the memorye of those thinges which are done Wherefore that which followeth is euident namelye that as the Apostle sayth this corruptible being dissolued must put on incorruption that those bodies which be dead being made aliue by the resurrection and those thinges being ioyned together agayne which were cast a sunder or altogether consumed euery man may iustlye receyue those thinges whiche he hath committed by reason of the body whether they be good or ill Against them therefore which do admit the prouidence of God and receyue the same principles and groundes whiche we do and afterwarde I know not howe do shrinke and reuolt from those opinions which they receyued thought well of you may vse such woordes and other much more plentifull if you will dilate at large those thinges which haue béen spoken briefely in fewe wordes But against such as make a doubt concerning the principles them selues it shal be good to appoint another principle and ground before these that in the meane time wee maye imagine thinges that maye be doubted of and must be searched out by questions which they doubte of namely whether the life and maners of men be neglected and darkened with the grosse shadowe of the earth which hideth and wrappeth in ignoraunce and silence both the men themselues and also their déedes Or which is much more certen whether wée must thinke the creatour to be ruler of the thinges created and to bée the obseruer and iudge of all thinges whiche are done or committed as well déedes as thoughtes For if there shall at no time be iudgement of the actes of men then men shal haue no preheminence aboue bruite beastes and they shal be in worse case then bruite beasts which do bring their affections vnder bondage and do greatly regarde and honour godlinesse iustice other vertues Cōtrarywise the beastly and sauage life shal be counted best and vertue on the other side a foolish thing the threatens of iudgment worthy to be laughed at and to followe pleasure the happyest thing of all that shal be counted the common decrée and chiefe lawe of all men which is pleasant to naughtypackes and riotous persons let vs eate and drinke for to morow wee shall dye For the ende of suche a life is not pleasure as some men thinke but a full voydnesse of perceyuing If therfore the creatour hath some care of his creatures and the iudgement of good or euill actes shall at any time approch it shal be either while they do wel or ill in this present life or after death as long as they consist in dissolution and separation But neither waye can you finde that iust iudgement is obserued For good men in this presente life do not receyue the rewardes of vertue nor euill men punishment for their wickednesse that I maye in the meane time let passe that as long as the nature wherein wée nowe are doth continue in safetye the nature of man cannot abyde sufficient punishment for his manifold gréeuous offences For when a théefe or prince or tyrant doth heap innumerable murders of men one vpō another it cannot be that he can make satisfactiō for his sinnes by one death Whē also a man doth thinke nothing truely of God and hath liued in al voluptuousnesse and blasphemie hath despised all the diuine commaundementes hath broken the lawes hath cōmitted whoredome both with women and children hath iniuriously ouerthrowne Cities hath burnt houses with the inhabitants hath spoyled prouinces hath destroyed by slaughter great people and countryes whole nations how can he in this corruptible body suffer condigne punishment for his desertes séeing death doth preuent his deserued tormentes and this mortall nature is not sufficient to punish duely one offence Therfore in this present life the iudgment of euery mā according to his worthinesse and desert can not be declared nor after death for death is a destroying of the whole life altogether if the soule perish and be putrified together with the body Or els truely the soule remayneth cannot be dissolued nor broke in sunder nor corrupted but the body is dissolued kéeping no longer the remembraunce of things done or

necessary that the continuance of the bodye in hys nature be coeternall with the immortalitie of the soule Let no man maruayle that wée call life cutten in sunder by death and corruption a continewing sith wee are not ignoraunt that there is not one only signification of the worde nor one only maner of continewing and no maruayle séeing the nature of thinges continuing is not all one For euery thing according to the nature therof hath her proper continuance You shall not finde in those things which are wholly incorruptible and immortall a like and vniforme continuaunce because the substaunces of the things aboue are not like the things beneath Neither is it conuenient to require in men a continuaunce euer like vnto it self indistinct without any variety as in those thinges is which from the beginning were created immortall and do onely by the appoyntment of the creator continue euerlastingly but that mē haue their continnaunce according to the soule from their creation without any alteration or chaunge But according to the nature of the body men haue immortalitie by a chaunge For the cause of the resurrection doth require it looking thervpon wée looke for the dissolution of the body as it which followeth this néedy and corruptible life and after ward we hope for an incorruptible continuance without alteration neither making our end like to the end of bruite beastes neither to the continuaunce of those thinges which be immortall lest for the lacke of knowledge in this matter we make the nature and life of men equall and like to those thinges which we ought not Wée must not therfore be troubled If there be any inequality espied in the perduration of men neither oughte wée to dispayre of the resurrection when the separating of the soule from her bodylye members and the dissoluing of the bodyly members from it do dispart the cōtinuall tenoure of the life For although the bringing a sléepe of the senses of other naturall strengths which naturally doth arise in mans rest for a season do slumber and in a maner are again reuiued do séeme to cut a sunder the sensible life yet wée do not refuse to count it a life for which cause I thinke some men dooe call sléepe the brother of death not because they would therby declare the stocke of them as though they came of one aunceters parentes but because like thinges happen to them which be a sléepe and to thē which be dead in respecte of the rest and quietnesse of the senses when they vnderstande nothing of thinges present or which are then done nay they perceyue not themselues either to be or to liue If therfore wee do not refuse to call the life of man being full of suche inequalitie euen from mans birth vnto his death interrupted by all those meanes which we haue before rehearsed a life then ought we not to dispayre of the life which is ordeyned to succéede our dissolutiō which bringeth together with it the resurrectiō although for a season it be cuttē a sunder by the departure of the soule from the body For the nature of men posseding from the beginning and that according to the decrée of the creatour an inequalitie attributed vnto it hath an vnequall lyfe and a continuance distinct sometime by sléepe sometime by death by diuerse alterations of ages so that the first do not playnlye appeare when the last do sodenlye come vpon them For who woulde beléeue vnlesse he were taught by experience of thinges that so great force lyeth hid in the moist and softe séede or that such diuersitye of bignesse and greatnesse whiche ariseth and is framed therof is hidde therin namely of bones sinewes gristles and also of muscles fleshe and bowelles and other partes of the bodie For in the séede being yet moist a man can perceyue no suche thing nor in children be those thinges perceyued which in young men do encrease nor those thinges do appeare in youth whiche the estate of man possesseth nor agayne in the state of man which age hath But although amongst those thinges which are sayde before some do nothing at all and some but obscurelye declare the naturall chaunges and alterations comming on men yet notwithstanding they which are not blinded with naughtinesse and sluggishnesse do know what we must iudge of these things For first of all it is requyred that the séede bée sowen afterwarde when it is separated into partes ioyntes the young ones being nowe fashioned do come to light receyue in their first age height after their height the absolute perfection of the whole bodye after a while commeth on the naturall decreasing of strength which prolongeth it selfe euen vnto old age then at the last when the bodies are worne awaye dissolution commeth on Like as therefore in this businesse neither the séede by any likenesse or similitude doth declare either the life or forme of man nor the life doth foreshewe the dissolution wherwith the ioyning together of partes shal be resolued into the first element yet the order and guyding of naturall euentes doth get credit to those thinges which in their owne apparence and shew do séeme to deserue no credite euen so reason by searching the naturall consequence finding the trueth doth establishe the resurrection which is much more certayne then experience to prooue those sayinges wherwith a litle before we endeuoured to get credite to the resurrection and that therfore because we are all of one 〈…〉 kindred as procéeding frō one the 〈◊〉 beginning For our beginning procéedeth from the procreation of our first parentes whome God created But some men euē from the beginning whence they come are established to beléeue other some following nature and the life of man as their guide do get beleife of the wisedome of God toward vs. For the cause according to the which and for the which mē were borne agréeing with the nature of men doth obteine her force by the workemanship of man created But the cause of iustice according to the which God will iudge men whether they liue well or ill doth take his force from the ende of men For therefore are men borne But it dependeth rather vpō the prouidence of God. Séeing that therefore those thinges be declared and prooued by vs as fare as we coulde which were of the first order let vs declare nowe also those thinges that follow But I speake of the reward and punishment which according to iust iudgement shal be bestowed vppon euery man according to his desertes and of 〈…〉 which shal be correspondent to 〈…〉 of man But let that bée done in such order that such thinges go before as be naturally of the first place and first let vs entreate of the cause of the iudgement which words we therefore speake because we haue a care of the cheife stay and order of this disputation in hande and because it behooueth them which admit God as the creatour of the whole worlde to attribute

of the Meads and the tragicall banket of Thiestes and what so euer mischiefe hath béene committed either amongst the Gréecians or among the Barbariās vpon these groundes they inferre wel as they suppose that there can be no resurrection séeing it can not be that the same members shoulde rise againe in diuerse bodyes together For either the first bodies can not consist when the limmes are gone thether where they make a furniture or if they be restored to the first owner the bodies of them which followe can not be perfit These men do séeme to me first of all to be ignoraunt of the power wisedome of the creatour gouernour of all things which prepareth nourishinent fit agréeable to euery nature and kinde of liuing thing doth not ordeyne euery nature to concurre to the contemperature and mixture of euerye naturall body neither doth stagger stay in seuering the parts of thinges growen together and suffereth all thinges according to their proper nature both to do suffer and sometime contrariewise stoppeth them doth conueigh take awaye what he list whether he listeth Beside this the same men séeme to me not to knowe throughly the strength and nature either of thinges whiche do nourishe or of those which are nourished Otherwise they would haue knowē that not euery thing whiche is powred from one in to another is made foode fit agréeable to the nature of that thing that taketh it But that some thinges assoone as they be receyued into the bellye do perishe either by vomiting or by excrement or by auoyding by some other meane so that they endure not one litle while the first and natural concoction or any other mixture with the things that nourishe As therfore not euery thing which is cōcoct hath suffered the first alteration is wholly ioyned with that which nourisheth the body séeing that some thinges thereof be as it were expelled of the nourishing power faculty of man by the belly other some after the seconde chaunge and alteration in the liuer are auoyded and seuered vnto other thinges which do excéede the power of nourishing the very chaunge it selfe which is in the liuer doth not wholly nourishe but strayneth some of it vnto accustomed superfluities so in like maner the liuer doth sometime conuert that which it did reteyne to nourishe the partes of the bodie with all into some other thing according to the nature of that whiche beareth greatest sway and doth most abound which is accustomed either to destroy that which is next vnto it or else to chaunge it into his owne nature Séeing that there is therfore much naturall difference in all liuing creatures séeing that foode must by nature bée aptly applyed to euery kinde of beast and chaūged with the body whiche is nourished therwith and séeing that in the meate of creatures there be thrée maners of purifyinges and auoydinges therof it is requisite that that meate perishe wholly or be sent whether it is accustomed or be chaunged into some other thing what soeuer is not couenable for the nourishment foode of any creature as a thing which can not be mingled and contempered therwith and the force of the nourishment of the creature must naturally agrée and descende through naturall as I may terme them sieues sarches and being throughlye purged by these naturall cleansinges be made most pure that it maye be adioyned to the body the whiche only if you vse the termes of things a right you maye call nourishmente as that which hath cast awaye all which is not agréeable but hurtfull to the constitution of the creature to be nourished hath also shaken of that great infarced and stuffed waight which the stomacke vsed to fill it selfe and satisfie appetite withall But no man will doubt that this most pure nourishment is vnited with the body and that it is entangled doth grow with all the members and ioyntes therof and that it which is not so but is contrary to nature doth perish by and by if it be mingled with the strongest partes of the body or doth destroy by litle litle the strength of the body which it ouercōmeth and doth turne it into naughty and venemous iuyse as a thing whiche bringeth nothing agréeable and holesome to nourishe the body withall And the greatest argumente of this thing is because that either griefe or daungers or death doth thervpō inuade bodies if with an eger appetit they swallowe with their meate some poyson or other thing which is cōtrary to their nature whiche without peraduenture bringeth destruction to the whole bodye For truelye those thinges which are nourished are nourished with those thinges wherewith they bée acquainted and bée naturall but are destroyed with those thinges which be repugnant to their nature If then by the discorde of these thinges which do striue with the nature of liuing creatures the naturall nourishment also is corrupted and doth take neither al those things which be ministred to the body nor yet any thing vpon a sodayne to the increase of the flesh but that only which being purified by all concoctions commeth pure and therfore sheweth it selfe fit to nourishe the partes it is plaine enough that nothing which is against natrue can be vnited to those creatures to whom that meat is not both naturall agreable but that either it is cast downe rawe and corrupt through the belly before it be chaūged into some other ioyce or if it doe longe continue in the members it doeth bréede some fault or disease harde to be cured corrupting either the naturall nourishmēt or else the flesh which hath néede of nourishment And if it be driuen awaye with medicines or ouercome with better dyet or naturall strength yet it will not departe out of the body without some smal hurt as bringing nothing auaylable for lacke of abilitie to growe to be ioyned together with it To be short if anye man graunt nourishment to be subministred therby and adde there withall that it is vsuall although in déede it be contrary to nature that it be digested and changed into anye thing that is moyste or drye or hote or coulde yet although these thinges bée graunted it shall not folowe that any furtherance commeth thereby to the bodies of those which rise againe that they get therby a fuller number of members séeing that it is neither a part of the bodye nor yeldeth the likenesse or stéede of any parte of the bodye nor yet doth continue still with the members nourished or if it do rise againe together with the members rysing againe it doeth profite nothing to the vse of life whether it be blood fleame choler or spirite For then the bodies whiche were nourished shall not now haue néede of that which sometime they néeded when hunger and corruption being past the necessitye of taking nourishment shal be taken awaye Now if any man imagine that suche transmitation of meate doeth extende it selfe to

the sense of such things as happen vnto it For if the whole life of man be vtterlye destroyed there appeareth no respect or care of men neither doth there séeme any iudgment ordeyned for well or euill doing but whatsoeuer wickednesse is in a lawlesse life will approch and ouerflowe again and other inconueniences which such a life doth bring with it as a flocke of companiōs and amongst them impietie the denyer of God whiche is chiefe ruler of that life in whiche men liue without lawe And if the body be corrupt and as euery part is dissolued so it departeth to the elementes which be of the same nature but the soule doth continue by it self incorrupt yet there shall not be place to iudge the soule when iustice shall not be present But it is an heynous offence to suspect any iudgement to procéede from God or of God in which iustice is not present but iustice is not present whē he remayneth not in safety and capable of iudgement which committed iust or vniuste actes but he that committed all thinges in his life which muste be iudged was man and not the soule alone to be short this kinde of dealing doth defende iustice in no poynt For in receyuing rewardes for things well done vndoubtedly the bodye shall suffer wrong because it was partaker of the trauayle in doing thinges wel and nowe is not partaker of the honor which is rendred for well doing and séeing pardon is often graunted to the soule for diuerse offences in respect of the néede and necessitie of the body if the body be disapoynted of the rewardes for the which whilest life lasted it suffered laboures howe shall it be counted not vniust Contrarywise if wickednesse be condēned the soule shal be iniuriouslye dealte withall if it alone suffer punishemente for those thinges which it committed in life time at the suggestion of the bodye drawing it to his owne appetites and motions whilest some time it is lead from that which is honest by violence sometime by stealth sometime it is drawen by a violent inclination some time it geueth it selfe to vices for to gratifie and slatter the fellowship of the bodye Or howe I pray you is it not vniust that the soule only should be condēpned for those things to the which according to his own nature it hath neither desire nor motion nor inclination as superfluitie in carnall pleasure violence couetousnesse iniustice other offences which are committed for this cause For if many offences be committed because men cannot well rule their inordinate affections and the affections kéepe a whurly burly to this ende that they maye helpe and remidy the néede and necessitie of the body For they prepare all thinges for the behoofe of these thinges that thereby a man may come to the vse and fruition and also mariages are begon and other businesse which happen in the life time in which and about which euery thing that is worthye either of prayse or dispraise is cōsidered Where is here equities séeing the soule is condemned for those things which the body is destrous of and draweth the minde to the felowship of the same affection that it maye obtayne the thing desired And séeing desire pleasure feare gréefe the vnrulinesse of which affectiōs is subiect to iudgement haue their beginning from the body notwithstanding the offences procéeding from thence and the punishmēts for them do lye vpō the soules shoulders which required no such thing which desired no such thing nor feared nor suffered any such thing by it selfe as man is accustomed to suffer Furthermore if wée say that they be affections not onely of the bodye but of man because he hath a life consisting of both partes yet can we not affirme that they pertayne to the soule if wée playnlye beho●de the proper matter therof For if it haue no néede at all of anye nourishment it will neuer desire those thinges whose vse it requireth not to conserue his being neither will it be rauished with those thinges which by nature it doth not inioye nor yet be sorye for the want of mony and possessions as thinges nothing perteyning vnto it Wherefore if it remayne frée from corruption it feareth nothing that may destroy it For it feareth not hūger or sickenes or mayming or mangling or fire or sworde because it can take no misfortune or hurt by these thinges séeing no bodye or that which hath a bodye can touch it in any point If therfore it be absurde to ascribe the affections peculiarly to the soule it is also great iniurye and farre from the iudgement of God to attribute the punishment of them to the soule Beside these things which haue bene spoken how I pray you is it not vniust that although the vertues and vices can not bée considered to remayne specially in the soule séeing we throughlye perceyue that all vertues of men as also vices contrarye to vertues bee not in the soule separated frō the bodye and consisting by it selfe yet we wil referre the punishment and rewarde of them to the soules alone Or how I praye you can a man perceyue valiaunce and manlinesse in aduenturing daungers to bée onely in the mynde whiche feareth neither death nor wounds nor mayming nor hurt nor reprochfull handeling nor those gréefes or miscries which happen thereby Or how againe can you perceiue temperaunce and wisedome where no desire doth allure the minde to meat or naturall copulation or any other pleasure or delight and where nothing either disturbeth within or prouoketh without Or last of all howe can you imagine prudence when the matter of thinges to bée chosen or to bée eschued doeth not perteyne vnto the Soules séeing the matter of choyse in doing thinges is not subiecte to the soule or rather no motion or naturall inclination is in it to do any thing But where is there at all any fit iustice amongste the soules whether you consider thinges of the same nature or thinges externall or from whence or to whome or by what means shall they geue that which is right according to the worthynesse of euery man or according to proportion Trulye there is no such thing if you except the honour to be bestowed by them vpon GOD séeing they haue no inclination or motion either to vse their owne or absteyne from other mens séeing vse and abstinence is séene in those thinges whiche by nature haue néede of such things Contrarywise the soule is so borne that it néedeth no such thing and thence is it that you can not perceyue the propre vse of the members in a thing so ingendered Furthermore this is moste absurbe that the lawes made should be referred to men and the punishmente of the lawes wrested to the soules alone For if he whiche receyued the lawe ought also rightlye receyne punishment for breaking the lawe and man receyued the lawe and not the soule alone it is right that man suffer punishment for his offences and not the soule alone For truely God