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	soul_n	spirit_n	17,497	5	5.6554	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48314	A moniter of mortalitie in two sermons, by a consideration of the manifold and uncertaine surprizalls of death, guiding the pace and passages of a temporall life, towards the obtainement of life eternall, occasioned by the death of that hopefull young gentleman John Archer Esquire, sonne and heir to Sir Simon Archer, Knight of Warwickshiere and by the death of Mistris Harpur, a grave and godly matron, (wife to Mr. Henry Harpur of the city of Chester,) and of the death of their religious daughter Phabe Harper, a child of about 12 years of age / by Iohn Ley.	Ley, John, 1583-1662.	1643 (1643)	Wing L1884; ESTC R228694	42,269	56

lives ‖ Arist Hist Animalium 11.6 cap. 22. being 30. yeares and what effects this affection worketh in the flesh when it is too fleshly Solomon partly sheweth Prov. 5.11 where he forewarneth the wanton of the consumption of the flesh by that meanes whereby though death approach with a slow pace yet it breeds a disease more painefull then death more shamefull then hanging and sometimes killeth as sodainely as the sharpest Sword when it is thrust to the heart whereof the † Plin. Hist cat lib. 7. cap. 53. Naturall Historian giveth for instance the example of Cornelius Gallus who had beene Lord Pretor and of T. Aetherius a Romane Knight both dying in the very act of unchastity Contrary to Love are Envie and Wrath yet as if they were reconciled for mans ruine they both concurte with it to impaire his health and to hasten his death Envie is a disease in the inward parts fretting asunder the heart-strings and eating into the very bones Prov. 14.30 which how unjustly soever set against anothers good for the dislike of that whether it be in deed or in appearance sets it on worke hath in this respect some affinity with justice since it joyneth the * Carpitque carpitur una suppliciumque suumest Ov Met punishment and sinne together for while an envious man repines at others he pines away himselfe and so is Eliphas his saying made good upon him to his hurt Envy slayeth the Ideot Job 5.2 Of Anger he giveth the same deadly sentence in the same place which is sometimes executed on the sodaine not only by a transient violence upon another but by an immanent vehemence upon the person of the Angry as a * Magirus against Galen Phi. 1.6 c. 16. late learned Philosopher sheweth confuting the opinion of an antient and famous Physitian and wondring that he holdeth otherwise and the reason he giveth of this deadlinesse of Wrath is because saith he it forceth the vitall spirits out of the heart without which a man cannot live Hope is another passion under which man is many times passive for hope deferred maketh the heart sick saith Solomon Prov. 13.12 and if utterly disappointed it turneth that sicknesse to death for as the Proverbe hath it but for hope the heart would breake so the hope being quite lost the heart is not likely long to hold out especially if the object of hope were a matter of moment Feare hath likewise a deadly force upon feeble spirits for ″ Causa multis moriendi suit morbum suum nosse Senec de brevit vitae ca. 18. pa 180. some have dyed for feare they should dye as a Gentleman at the siedge of S. Paul in France ″ Bishop Hall of Chistian moderation li 1. Sect 14. p. 158. fell downe starke dead in the breach without any stroake or touch save what his heart gave him by a fearfull apprehension of danger neere hand For sorrow how killing a passion that is we may learne by the plea of Judah with Joseph for the reducing of his Brother Benjamin back to Jacob It shall come to passe saith he when hee seeth that the Lad is not with us that hee will dye and thy servants shall bring the gray haires of thy servant our Father with sorrow to the grave Gen. 44.31 which though it usually kill by degrees inward griefe wearing the heart as teares doe the cheekes without yet sometimes it is such as slayeth outright upon the sodaine as * Charron of wisdome lib. 1 cap. 31. pag. 103. 1 Sam 4.18 some have observed and this appeareth by the holy story for that was it which smote old Eli to the heart before he fell downe and brake his neck for when a Messenger from the Warres brought sad tydings of the victory of the Philistimes against the Israelites hee fell backward and broke his neck upon the mention of the taking of the Arke which is particularly noted in the Text 1 Sam. 4.18 as the worst part of that ill newes and which set such a sad weight of sorrow upon his heart as bore him downe to the ground from whence he was never able to rise againe If any passion or affection be a friend to nature it is Joy yet that may prodigally dissipate the vitall spirits as the story of the Queene of Sheba sheweth 1 King 10.5 and what enemy more deadly then that when as * Plin. Nat. Hist l. 7. c. 53. Pliny noteth a Woman that thought her Son dead at the Battle of Canna dyed with an excesse of Joy at the sight of him could she have sped worse in the middest of the Battle ″ Ibid. so did Sophocles and Denis of Cicely being overjoy'd upon tidings brought unto them that they had won the best prize among the Tragicall Poets Besides the diseases of the body and passions of the mind within a man which in their excesse doe violently chase and force the soule out of its rightfull possession there come upon him many killing mishaps from without for very small matters may be of great moment to hasten the dispatch of death There is an ¶ In Nubia quae est Ethiopia sub Egypto venenum est cuj●● grani unius decima pars hominem vel unū granum decem homines c. Dan. Senect Hypomnem Phys Hypom 2. cap. 2 pag 47. Ethiopian poison whereof one graine will kill a man in a moment and being devided into ten parts will kill ten men in a quarter of an houre and as mans life is a vapour so he whose breath if he would have formed it into a doome of condemnation might have been deadly to many had his breath stopped his life taken from him by the vapour or sent of a new white-limed Chamber It was * Hier. Epist Tom. 1. pag. 40. Jovianus the Emperour and the ‖ Bucholz Ind. Chronol Iud. Chronol ad An. 1574. p. 638. Cardinall of Loraine was lighted to his lodging and to his long-home both at once by a poisoned Torch and a lesse thing then a Torch a Candle lesse then a Candle the sent of the Snuffe of it may put a Woman into † Plin. nat hist lib 7. cap. 7. an untimely travaile and put her to pangs of Child-birth and of death both together The second generall cause of mans short and uncertaine life is bloody hostility for there are many men of blood and Belial and some are so mad upon desperate adventures that as the Wise man saith they lay waite for their owne blood they lurke privily for their owne lives Prov. 1.18 but more for the blood and lives of others who say unto their associates Come with us let us lay waite for blood let us lurke privily for the innocent without cause ver 11. We shall finde all pretious substance wee shall fill our houses with spoile v. 12. who out of greedinesse of gaine take the life of the owners thereof v. 19. and as out of greedinesse of gaine

out of credit too so as if it were some base and beggerly rudiment and could not without indignity to the discipline of the Gospell be continued The cause of this dislike and disdaine besides the inconsideration and negligence of many hath beene an over-high estimation of it in some who have set it up above the preaching of the Word and that so farre as for it to put downe the afternoones Sermon and some to cry quittance with such contempt would excummunicate Catechising out of the Church and yet both pretend the edification or building up of the people in Religion strange builders they be doubtlesse who either refuse the foundation of Catechisticall grounds or admitting of the ground-worke permit not the super-structure of preaching to be placed upon it but since authority hath restored the Sabbath to its right of a double service from the Pulpit so that the sacred seeds-men are allowed according to Solomons counsell In the morning to sow their seed and in the evening not to let their hand rest because they know not whether shall prosper this or that or whether they both shall be alike good Eccles 11.6 It were to be wished that the other service were resumed to ordinary practise and if any have so far Idolized it as in a blinde zeale unto it to blaspheme preaching * Mr. Prin in the Epist Dedicat before his first part of the Antipath of the Prelacy Ep. pag. 13. saying that expounding of the Catechisme is as bad as preaching we must not for all that revenge the wrong done to it upon that exercise which is of so good use to edification as hath been shewed but as we keep up the reputation both of prayer and preaching though some have cried up the one to put downe the other so should we uphold the practice of preaching and catechising as usefull assistants the one to the other both being ordered so as in pious discretion they ought to be so as may most promote the glory of God and the salvation of souls and with this we may well conclude the forme of this Question and so proceed to a consideration of the matter of it and of that first in Generall then in Particular The latter will fitly fall into the handling of the answer to which I will reserve it and for the Former it may minister unto us an Observation for the moving of grave and serious questions such were those of our Saviour before cited out of his Sermon in the Mount to which we will adde another of his of a matter of more weight and moment then the whole world It is that in the 16th of Mat. 26. What is a man profited if he shall gaine the whole world and loose his owne soule or what shall a man give in exchange for his soule which importeth that if there could be such a bargaine made that a man might have the whole world for the sale of his soule he should for all that be a looser by it for he might notwithstanding bee a bankrupt a beggar begging in vaine though but for a drop of cold water to coole his tongue Luk. 16.24 for prevention of which losse and distresse the Apostle multiplies many materiall questions in Emphaticall manner concerning the meanes viz. an utter estrangement from communion with the wicked which he presseth in this sort What fellowship hath righteousnesse with unrighteousnesse what communion hath light with darknesse what concord hath Christ with Belial what part hath he that beleeveth with the Infidell 2 Cor. 6.14 15. In such Questions as these is alwayes somewhat presupposed expressed or prepared whereby the hearer may be bettered since they are good to the use of edifying Ephes 4.29 and that they may be so to us we will now make some application of them and therein we shall first addresse a direction and admonition for materiall and profitable inquiries and then a reproofe to vaine curious and wicked Questions For the first it will be matter of great advantage Vse 2. for a prosperous passage to our Land of Promise to have in readinesse a catalogue of such Questions as may most conduce to quicken our consideration and care both of our present and future state and by them every day to catechise our selves in some such manner as this What is my Constitution whence mine Originall whither by dissolution shall I be drawne or driven am I not composed of a mortall body and of an immortall soule was not that at the first from the dust and shall it not at last be resolved into dust againe and my soule immediately derived from God infused by creation and created by infusion into my body and of much more value not only then it but then the whole world besides what is it that uniteth them together is it not the breath of life and what is that either breath or life is it any better then a quick vanishing vapour at least vanishable every moment And when it is vanished and my soule seperated from my body whither goeth it what becometh of it is it not put into a state whether of woe or welfare immutable and the lot of an happy or unhappy change answerable to the choice of an holy or unholy course And though by death my body be not only vile and lothsome both to sight and sent but farre asunder from my soule whether it be in Heaven or Hell for though Hell and the grave have both one * Sheo● Name the regions of darknesse and of the first and second death are at a very great distance will it not become by concomitance perpetuall partaker of the same condition with my soule whether it be carried by the Angells into Abrahams bosome or hurried by the Devils into the infernall pit Thence will fitly follow the question of the converted Keeper of the Prison I say keeper of the prison rather then of the prisoners for they were miraculously enlarged their bands loosed the doores opened by God for their deliverance Act. 16.33 What must I doe to be saved and must I not as he was presently taught be saved by my Faith by Faith in the pretious blood of the Sonne of God And doth not that Faith engage me to love him above all either things or persons and that love oblige me to keepe his Commandements even to the deniall of my desires and delights were they as deare unto me as my right eye or right hand to the laying downe of my life for him as he did for me and the renouncing of my nearest friends * Licet parvulus ex collo pendeat nepos licet sparso crine scissis vestibus ube a quibus te nutrierat mater ostendat licet Pater in limine jaceat percalcatum perge Patrem siccis oculis ad vexillum crucis evola Hieron ad Heliodo●ū Tom. 1 p. 2. when they shew themselves to me most affectionately friendly to take up his Crosse though I should be sure to sinke under