Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	life_n	time_n	18,635	5	3.9362	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16979	An explication of the article katēlthen eis haidoū of our Lordes soules going from his body to paradise; touched by the Greek, generally haidou, the vvorld of the soules; termed Hel by the old Saxon, & by all our translations; vvith a defense of the Q. of Englands religion: to, & against the Archb. of Canterbury: vvho is blamed for turning the Q auctority against her ovvne faith. Sundry epistles are prefixed and affixed. by H. Br.	Broughton, Hugh, 1549-1612.	1605 (1605)	STC 3863; ESTC S114810	42,892	64

the Lavv as the Doctors comō places also reduced all vnto the Lavv The godly Doctors termed all the holy books the Lavv Saned fol. 92. And so the the term Lavv is vsed in S. Iohn 10. Rom. 3. And for the comfort of the Godly that they dy not but pas from death to Life they called dying a deliuerance or setting free as in Zeror vpon Ex. 17. Iosuah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the time of his deliuerance hence c. Phil. So S. Paul spaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriaque hath the Rabbique term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very Lernedly And all this vvas bred for distinctiō of matter about Sheol because the Prophets comonly vsed comon terms of the vvorld that the vvicked as all be at the first should not be trobled aboue their reach Novv he that thinketh that Sheol signifieth Gehenna more then Heauen vvilbe ignorant of all this in a vvorld or Cimmerian darknes or Aegyptian palpable myrknes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 70. and Infernus or Hell for it vvill as vvell catch a D. in Babish infācy for Diuinity And this much for the Ebrevv Doctors fom vvhom the Apostles haue full many an hundreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or membre of speah plain by conference vvith them othervvise vnexplicable Novv let vs consider the heathen Greeks as the heathen lend the Apostles theyr vvords to teach them Life and as the prouidence of God vvas vvonderfull gratious in giuing to Macedonians 300. yere raign ouer 72. kingdoms in the North in all the South that from the vvest Greek should go over all the vvorld by the Apostles tymes And before great Alexander God gaue Grecians such svveetnes vvhitenes and vvittines of speach that to this day they beare svvay over the vvorld vvere still specially studied at the first over the vvest Such as knovv not their vse for the tabernacle of the nevv Testament vvill build in quirks of Latin distinctions being as silk vvorms thred vnlavvfull as from vnclean vvorms The vniuersall concent of a tongue spred ouer many nations the Chiefest and most ancient next the Ebrevv ancient vvith the Eldest bred at Babel largest in vse such consent and concent vvilbe holden of force vnuincible against vvhich yf the Creed had ben penned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peruerting of an vsuall term had more hindered then any difficulty in the Mysterie of redemtion shake avvay the careles contemtuous As to speak in a language othervvise then any that euer vsed the language for an hourely matter that must needs argue the full extremity of all badnes and brainles folly Amongst Greeks for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for all Greek popular Maeonides that best knevv the old Greek of all countreys of Cittim Elisa hath bene follovved vnto the Apostles age and of them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I counted for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infinitely this old poet is vvorthiest to come first And in him old Nestor 90 y. old vvho vvould setting curiosity aside speak in simple antiquity From his mouth flovveth an oration svveeter then hony for this matter for he hath the very phrase of our Greek Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus he speaketh before the nobles of Graecia for the comon passage of the vvorld in souldiers slain Iliad Eta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Warre shed their blood But their soules be gone down to Hell Old Nestor speaketh as Iacob Iob Anna Dauid Ezekias the comon terms of death And yf the Church of Pylos had vsed his phrase in any other meaning yong mē mayds old men and Babes vvould continually haue stumbled to more danger then vvant of Battlements to the rooff of an house vvant of couering to a vvell vvould haue caused in Iudea And he that commaunded plain matters of comon discretion vnder then requireth greater Heed-taking for soules that no Pachadh ●or Pachath as Esay and Ieremy speak no grin nor spring be ●ayd in soules vvay nor any thing spokē in corners of speach vvher the simple vvould trip and be entrapped I commend not our doubtful vsage of Hell but seing a thing don cannot be vndon I shevv that the trap must be looked vnto Your G. vvho say the Q. vvill not haue the translation amended as though the Realm had giuen her auctoritie for Atheisme your G. must ansvvear vvho your self being entrapped vvill burn to Entrap others you must ansvver for the cōtinuance of the stumbling block And but that you hould back from the learned nobility 400 Epistles as though your bare Latin vvere comparable to all their Lerning or your care for the Realm comparable to theirs so many nobles had removed the blocks much avvay by this time they all vvith all their attendants vvould haue persvvaded or suaded at the least not to sindge any more for Love of Gehenna to be a Lodging after a soule is commended to the faithfull Creator then Ananias Azarias Misael lost of their hayr for the Idol of Chaldy religion against vvhich not for vvhich they gave their bodies to the fier And thus yf you vvill try Lerning by Antiquity Old Nestor vvill tell in vvhat Sense Argiui vvould vnderstand the Creed euen at the first sight befool the penner yf by any other sense he laid a snare vnder terms of a knovven solenne meaning Novv that one svvallovv make not a summer you shall haue more not svvallovvs but soules svvallovved of death in this phrase Andromache Hectors vvife S. Paules cuntrey vvoman of Cilicia she speaking of her seauen brethren kild in one day by Achilles saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Tarsus spake Greek so did the rest of Cilicia or at the least Fomer knovving all their maners of tongues vvould bring for a Q. the chief Dialect yf S. Paul had sent thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any other sense the vniuersity of Tarsus great Lernd thence arose vvould haue said Athens had not so great occasion to say that for the resurrection you brought strange things into their eares as vve have for your article of Going to Liuels Lodging vve speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all that dy Are you appointed to teach vs nevv Greek and to build a nevv Babylon Our mindes may admit nevv Lavves but not nevv Languages To this absurditie your G. should bring the Holy Apostle vvho yet knevv tongues better then all Corinth Greek excellent vvell of a Child And he that knevv hovv milk is for Babes vvould neuer giue an article of plain vvords for a meaning neuer heard and vnpossible to be proued and neuer disputed in Scripture Novv for Tro as or Tiras Hector to his vvife speaketh of the phrase more fully vvhen she desired him not to hazard his Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here Tiras

〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hell of our old translations vvhich by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nere consequent is often that vvhich vve novv call Heaven After Iob let vs se vvher to descend to Hell is vsed next in time In Num. 15. the rebellious companies descended aliue to Sheol or Hel they all theyr Houses substance descended to Sheol Ther the matter telleth that Gehenna cannot be meant but a destruction from this vvorld as in Deut. 32. vvher Moses prophecyeth of the nations destruction Ieremy tvvice citeth his spech Hovv an anger kindled burneth vnto Sheol The next place of descending to Sheol is in Speach of Anna Samuels mother hovv she greued long greatly vvas avveary of her life at deaths dore and sayth of the Lord that he causeth to descend vnto sheol yet bringeth vp again The next descending to sheol is in Davids tongue in Psal 55. vvishing Gods enemies a destruction hence Let them descend to sheol alive The phrase shevveth that he looked vnto Korah his company of vvhom that they all perished for euer none vvill soon determin And that theyr bodies then vvent to Gehenna that none vvil say In Davids tongue for tvvo more the cause is clear in speach to Salomon for Ioab in the same terms for Semei Thou shalt not suffre his old age to descend to Sheol in peace And thou shalt cause his old age to descend to Sheol or Hell vvith blood But nether Ioab nor Semei died out of Gods covenant nether could Salomon send to Eternal destruction nether vvished David that to his sisters sonns nor yet to Semei And these be all the places for 3000. yeares vvhere descending to Hell is vsed none signifiyng Gehenna directly but oftener by consequent that vvich novv vve call Heaven And that is most evident in Holy Ezekias in a speach much like I shall go into the gates of Hell so forth as I haue printed in myne Epistle vvhich you haue Ther Ezekias hath other Speaches vvhich make this phrase voyd of all doubt So in Ezekiel of a mighty kingdom vvher all vvere given to death vnto the lovvest earth vnto the sonns of Adam vvhich descend vnto the pit often cometh the speach of descending to Sheol for open destruction by the K. of Babylon In Apryes dayes vvher Eternal destruction vvas dayly on Prophane Egypt Ezekiel telling of descent to Sheol once tvvice thrice four times could not Prophecy any nevves but that vvhich they had since the nation vvas And so again one Chapter of Ezekiel vvold haue resolued your G. yf you read it ether in Ebrevv or in Greek and made you clean of an other mynde In the Babylonian soone after the Egyptian fall the like speaches haue theyr euent He vvas the day star exalted vnto Heauen but he vvas caused to descend his pride vvas caused to descend to Sheol vvher as heauen signified not the propre heauen as novv vve speak nether doth Hel meane the propre HEL as novv vve speak And these I trovv be all the places vvhere the Credes phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh in the Scripture saving for Capernaum Matt. 11. nothing to our Question vvhere Gehenna is neuer in the direct meaning So that all Scripture refuseth to vvarrant you And yf you search Scheol alone thinking to defend a nevv made phrase it vvil help you nothing In these senses it vvil come for the lovvest place or case in this life in Amos yf they dig Sheol thence my hand shall take them as yf they goe vp into Heauen thence I vvill cause them to descend In the same tenour of speach David afore spake Ps 139 But that Hyperbole cannot be applyed hither Like vnto that is the vvhales belly a Sheol to Ionas or the graue But in ful privation hence it vvil signify Death in the bodies case the graue and corruption by the povver of death In the soule the state of separation from the body or the vvorld vnseene hence Dauid doth often take it for death as in Ps 18. 2 Sa. 22. the snares of Sheol death compassed me about There the matter telleth vvhat must be signified euen sorovves neare death For full death For all the good it cometh it in Psal 89. vvhat man liueth that shall not see death vvho can deliuer his soule from the Hand of Sheol or HEL as generally cometh it in Osee Chap. 13. I vvill redeeme them from Sheol I vvill deliuer them from death That S. Paul expoundeth to be meant of the resurrection of the faithfull bodies deliuered from corruption And more often by much doth Dauid vse the term for the Godly then for the vvicked So the term alone vvill help nothing That in Ps 16. vvhence our contention began thou vvilt not leaue my soule to Sheol hath but this sense playne and comon the vvorld of Soules separated from the body So generally the Ievves agreed in that sense that they held in S. Peters time and in the Talmud still that Dauid died not thincking that Dauid spake of himself S. Peter graunteth that spoken of one vvhose soule left not the body to see corruption as Dauids did by all graunts and shevveth hovv Dauid spake of Christ his resurrection So 3000 turned to him Yf he had vvrested the text to Gehenna he had differed from their meaning touching the vvord As death in the vvicked is Eternall death so euery term of their destruction is Eternall destruction So Sheol may be by a consequent But neuer in speach of the Godly nor in the vvordes force The seauenty translaters considering vvhat term in Greek vvas fittest to expresse Sheol the Ebrevv they considered deeply that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvas generally takē of Greeks for all mens comō case after this Life And for Sheol vvher they trāslate it they set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek term comōly Novv thē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death for the Ebrevv term of death they have more then once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dealing most suerly in the term as all Heathen vvould soone conceave their meaning So about 60 times your G. vvilbe found ignorant of theyr mind oftener of the Ebrevv of all those textes of all the matter depending theretvpon and of all the Septuagintaes iudgment for Greek vvriters betvvixt Homer Menander vvho seemed to learne of them principles of Gods vnity and better manners then he himself practised Of theyr age he vvas and then vvere infinite mo Grecians such as Clemens nameth vvho perished afore our tyme but endured beyond the birth of the Creed vvher the Penner vvould Look to the Septuaginta So as Esay raiseth vp an infinite company from Sheol to meet the Chaldean in Like sort the Septuagint vvill raise against you Millia quot magnis nunquam venere Mycenis Let vs novv come to the nevv Testament There vve shall see that Gehenna is vsed for your HEL for that vvhich you vvould dravv the King

Vlissen hovv he durst come to the vvorld of soules to Hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This distichon standeth as a Dictionary for Hades vvhat place it is against vvhich yf the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had gone it hath bene a skoph to Hellas and had hindered all the proceeding of the Gospell But the Creed vvas penned vvith all circumspection that vvhen some Arian objected basenes that Christ vvent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregory Nazianzen ansvveared that thence he brought soules to the body but they vver just soules therfore by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the comon lodgment of all soules vnjust and just And so Eustathius Bishop of Thessalonice expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the Lot of all that dy admitting Homers phrase on vvhom he commenteth hovv all Greeks after him speak in his kind And this much for Homer of others the rarer may be cited the comon are in all Hands Anacreon hath not much yet he hath in comon ra●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simonides the vvittiest despising lifes shortnes and vanity telleth among other sundry vanityes vvhat riddance vvar maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as in Melanippide God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop of the immortall soule so Ibycus of the soule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Love of painful vertue Achilles and Aiax vvent to Hell Litle of Sappho and Ibycus as of the Last cited came to our age a fevv Lines yet both make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theyr end both vvorst and least fearing punishment Tragiques are infinit in this and Euripides beginneth here defining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his very first vvords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Lycophron that of purpose studied for hard Langage yet here in he could fayn non but must take for the vvorld to come the comon and in one Tragedy ten times runneth on Hades hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Athenaeans comōly their Epigram of 4000 slain vvil serve for Isaeus Aesch Dem. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They made Hel their common game By Hippocrat Cous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for the Septuagintaes age Menander telleth hovv Greek vvent then vvho thus speaketh of the dead to comfort one mourning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one sense Plutarch fitly ioyneth Aeschylus vvith an other Aeschylus sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men are not well aduised that hate death which is the best medicine of all euels In Plutarch one ansvveareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is O Death D of Physique come For Hell is the onely hauen of the earth Having Haiden my helper I feare not shadowes For further auctors extant in Plutarchs time all of one mynd Plutarch comforting his frend vpon a Godly sōnes death that he vvas in Hell therfore in good case and citing Pindarus Plato others many and as to one of hys mynd for the term Hades he may be as an vvhole Library And for plain sayings that they meant ioyes of high degree to be in death Pythagoraes Golden verses conclude that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the same vvas their General opinion and not propre to the Samian Philosopher our old Cantabrigiā Sophocles vvho sayth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is better at case that is in Hell then sick past help The same elsvvher telleth that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are dead And so spake Latins Scipio vvent by Tully as all to Inferos Yet had his place in Heauen Leonidas in Herodotus harting 300. against Xerxes Army told that they should sup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Inferos by Tully The argument aymed at a better case Novv hovv did the heathen term the place of Torment For that Plutarch citeth Plato He Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Iayl. Homer is vvonderfull herein teacheth that our old father Iapetus very carefully deliuered to his posterity the true religion of the creation and of Angels fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin deceauing Man And it is no Lesse marueyl that the Holy Ghost by S. Peter calleth Homers vvords from the fable vnto Iaphets trueth Thus Iuppiter threateneth his Angels disobeying to cast ech into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the comment ry prose term Black Tartarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will the disobedient into black Tartarus cast where ther is a black Dungeon vnder the earth wher be steel gates and a floor of Brasse As far beneath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hades as heauen is from the earth So the Prison is Tartarus The rest of all escaping prison is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreouer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chain that can hold all nature fast is in Homer in the same speach VVhen S. Peter telleth hovv God condemned the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he taketh all the vvords from Homer and his prose commentary calling the fable to an old trueth And seing the highest so cometh dovvn to the capacity of Greeks dravving them euen by their fables phrases vnto the trueth vve may be sure he vvould neuer thrust into the Creed a speach against their vniuersal iudgement None may say that the H. Gh. knevv not Homers phrase and reason telleth that profitably his place is touched and nothing falleth out by chaunce Therfore S. Peter vvas directed by Gods vvisdome to temper his style to the Heathen capacities euen in their fable as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch Fables touch the trueth So for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syn she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin the Eldest Daughter of the Spirit maketh all men sin And in this speach Agamemnon confessing his sin to Achilles sayth that not he but sin vvrought Achilles iniury In Lydia the Poët lerned Ebrevvish Greek and much matter harping vpō trueth The heathen vvould soon beleue that it passeth mans capacity to knovv vvher soules be tormented but that God keepeth them in Chaynes of Darknes by his povver their ovvn speach vvould soon make them vnderstand that The Rabbins from the creation-story speaches before all ornaments came to be made vvhen yet Darknes vvas vpon the deep call the Place of Torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The graue is also called by that once in Paul But in speach of the damned of soules it signifieth the place of torment As in Zohar Gen. 1. v. 2. the Ievves so spake the Deuels vsed the same term Luc. 8. 31. vvho desired the Lord that he vvould not commaund them to go into the pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Syriaque folovving the Rabbique term And in Papistry dravving to the Lake burning vvith fier and Brimston as Dauid Ps