Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	action_n	body_n	part_n	4,570	5	4.8992	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87089	Death's alarum: or, Security's vvarning-piece. A sermon preached in S. Dionis Back-Church, at the funerall of Mrs. Mary Smith (daughter of Mr. Isaac Colfe, formerly minister of Gods Word at Chadwell in Essex, and late wife of Mr. Richard Smith of London, draper) who dyed the 9th. day of Novemb. 1653. and was buried the 16th of the same moneth. By Nath: Hardy, Mr. of Arts, and preacher to that parish.	Hardy, Nathaniel, 1618-1670.	1653 (1653)	Wing H714; Thomason E725_4; ESTC R206763	23,164	36

DEATH'S ALARUM OR SECVRITY'S WARNING-PIECE A Sermon preached in S. Dionis Back-Church at the Funerall of Mrs. Mary Smith Daughter of Mr. Isaac Colfe formerly Minister of Gods Word at Chadwell in Essex and late Wife of Mr. Richard Smith of London Draper who dyed the 9th day of Novemb. 1653. and was buried the 16th of the same MONETH By NATH HARDY Mr. of Arts and Preacher to that PARISH Revelat. 16. 15. Behold I come as a Thief Blessed is he that watcheth and keepeth his garments lest be walk naked and they see his shame Greg. Mag. Hom. 13. in Evang. Horam ultimam dominus noster idcirco voluit nobis esse incognitam ut semper possit esse suspecta ut dum illam praevidere non possumus ad illam sinc intermissione praeparemur LONDON Printed by J. G. for Nath Web and Will Grantham at the sign of the Bear in S. Paul's Church-yard neere the little North Doore 1654. ERRATA PAge 7. line 22. read from p. 8. l. 14. blot out the fig. 5. l. 25. for foremarning r. forearming in marg. bl out est p. 12. l. 30. for soules r. skulls p. 14. l. 2. for so r. to l. 14. for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 15. l. 16. after readiness adde consisteth p. 24. l. 11. before sense r. high l. 12. blot out high To the Reverend Mr. Abraham Colfe Minister of Lewisham in Kent After the numbring of many yeares on EARTH yeares without number in HEAVEN Worthy SIR UPon your first motion of publishing this Sermon I took it into a serious review and finding the notions very common and the expressions home-spun I adjudged it unworthy to survive except in the memories of the Auditors that houre wherein it was preached But being loath to deny your desire I resolved to deny my owne judgement and withall hoping it may prove usefull though not to informe the judgement yet to awaken the conscience of the Reader I am willing to hazard my owne reputation if I may advance the edification of others That which Reverend Sir I conceive to be a subordinate end in your intention is to testifie your abundant yet deserved respects to your deceased Neece in taking care that whilest her body rots her name might live and surely since the memory of the just is blessed an endeavour to perpetuate it is pious Praise-worthy then is your regard of her memory but much more commendable is that course which you have taken for preserving your owne by an eminent and lasting * act of charity for which the generations to come shall call you blessed Indeed by this worthy work you have honoured the Parish whereof you have been and are a carefull watchman the Church of England to which you have been an obedient Son the Gospel of which you have beene a laborious Preacher and Protestant Religion of which I trust you are a sincere Professor And truly both the present and future ages will be very ingratefull if they shall not highly honour so munificent a Benefactor However I hope you have so learned Christ as not to make mens applause the scope at which you aime or marke whereat you shoot well knowing that vaine-glory sullyeth the splendour and evacatueth the reward of our best actions turning Christian charity into pharisaicall hypocrisie To Gods mercifull acceptation and gracious remuneration I doubt not good Sir but you commend your pious and charitable designe who though men should will not be unrighteous to forget your work and labour of love To his powerfull protection and most wise direction I commend both you and your endeavours who will not forsake you now you are aged but preserve you to his heavenly Kingdome To whom be glory for ever and ever AMEN I subscribe my self Sir A cordiall honourer of your Vertues NATH HARDY MATH 24. 44. Therefore be ye also ready for in such an houre as you think not the Sonne of Man cometh THis Chapter is a Sermon The Preacher whereof was no other than the Lord of Preachers and great Prophet of his Church The Theame whereabout it is conversant is his coming and that in a way of Judgement And those two genuine parts of a Sermon Explication and Application divide the Chapter The former describeth the signes and manner of his advent from the first verse to the 42. The latter prescribeth an expectation of and preparation for it from the 42. to the end The Text I am now to handle lyeth within the compasse of the latter and most practicall part of the Sermon in which the designe of our blessed Saviour being to urge a watchfull readinesse for his coming he pursueth a double Metaphor couching logicall reasons under rhetoricall allusions the one in the following verses the other in the foregoing The subsequent similitude is borrowed from a servants behaviour in reference to the coming of his Lord No Topicks more prevailing especially with vulgar judgements than those which are drawne à commodo incommodo from the danger or benefit detriment or emolument that accrueth by the neglect or performance of that to which we perswade upon which account it was that Catiline said to his Souldiers Quem neque gloria neque pericula movent nequicquam hortere That man is unperswadable who can neither be affrighted nor allured both these arguments Christ is here pleased to make use of at once representing the comfortable felicity of a vigilant and the dolefull nay dismall misery of a secure servant when their Lord shall come The precedent resemblance is seemingly very harsh and yet really very fit wherein you find mention made of an Housholder and a Thief yea which is the Riddle Christ compared to the Thief and his Disciples to the Housholders That those who are most justly afterwards called servants should here be termed Housholders is somewhat strange and yet this in some respect is very congruous since every mans body is an house wherein he dwelleth his thoughts words and actions are as his family which he must governe and his soule more worth than a world the treasure which he is to take care of But though this part of the comparison may admit of a favourable construction yet the other seemes altogether incompatible Methinks when I read Christ resembling himself to a Thief I am ready to say as once S. Peter in another case Be it far from thee Lord this shall not be unto thee Blessed Jesus thou thinkest it no robbery to be equall with God and dost thou here as it were equalize thy selfe to a robber thou callest thy self and not without good reason a little after this Lord and can the Lord of the house become a Thief the Owner a Robber Thou didst tax the Multitude for coming against thee as a Thief and doest thou here speake of thy selfe as if thou wert a Thief It was an high affront when the Jewes numbred thee with

it is very hard to intertaine thoughts of going out of the world If the Mountaine be strong even David is ready to say I shall never be moved no mervail if presumptuous Babylon being in her chaire of state say I sit a Queene and am no Widdow and shall see no sorrow But yet very frequently this is the houre wherein Christ cometh so the threatning runneth against both literall and misticall Babylon Evill shall come upon her in a moment in one day and so it was verified in the rich Fool who bidding his soul to take its ●ase by reason of his worldly abundance had that very night his soule required of him and carryed to torment 3. The houre of bodily health and strength is a time in which men cast the thought of death behind them whilst they have colour in their faces agility in their joynts appetite in their stomacks health in their bodies How rare are their Meditations on Death Go preach your Lectures of Mortality say they to the weake and the lame and the sick as for us wee have no reason to trouble our selves with such melancholly thoughts What do you tell us of dying and rotting in the grave whilest our bones are moystned with marrow We feel no infirmity and therefore feare not mortality And yet how often doth Christ come by death in such an houre one dyeth saith Job in his full strength being wholly at ●ase and quiet his breasts are full of milk and his bones are moystned with marrow How many valiant and stout men hath death laid upon their backs on a sodaine tripping up their heeles Have you not sometimes seene a sturdy Oak quickly blown downe by a violent winde a strong and tall Vessell presently sunke by a leake So are oft-times men snatched away in the strength and vigour of their body by death 4. The houre of Youthfull age is a time wherein few make account of dying It is soone enough say young men to thinke of our death in the day when desire shall faile to look for a grave when they that looke out at the windowes are darkned and to feare the approach of both when the keepers of the house shall tremble these gravecloths are too sad for the freshness of our life we are young and may see many a fair yeare passe over our heads before death cometh and therefore think not that like the mad man in the Gospel we will spend our life among the tombs But alas how frequently even in this houre doth the Sonne of Man come In Golgotha saith the Hebrew Proverb there are soules of all sizes and our weekely bills for the most part afford a greater numbers of dead Children than aged men The Poets have a fable that Death and Cupid lodging together at an Inne exchanged their arrowes whereby it hath since come to passe that many times Old men dote and Young men dye The truth is death doth not summon us according to our yeares even the blossome is subject to nipping as well as the flower to withering That threat which Almighty God denounceth by the Prophet Amos is very often in this morall sense made good I will cause the Sun to goe downe at noone nay not onely so but even in the morning of youth doth the Sunne of many a mans life goe down To apply this let it then be the care of every one of us that Christs coming may not be to us in an houre wee think not of and to that end let no houre at least day of our life passe without a serious thought of the day and houre of our death Larkes in Theocritus are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} because they carry the forme of a Sepulchre upon their heads Such should all Christians be having permanent impressions of death not on but in their heads and hearts The Indian Gymnosophists were so much in love with these thoughts that they caused their graves to be made before their gates so as both at their going out and coming in they might be put in minde of their death and truly however the most men in the days of their vanity account a life spent in meditation of death to be a miserable life a death rather than a life yet when the time of their death approacheth they will change their note and say as dying Theophilus did of devout Arsenius Beatus es Abba Arseni qui semper hanc horam ante oculoshabuisti They are happy men who set death daily before their eys Indeed by this meanes the coming of Christ as it will not be altogether sodaine so neither terrible to us nor can any man so use S. Cyprians words receive comfort at his death who did not before make account of dying A late writer hath in this respect piously fancyed that Clocks were invented to minde us not so much of the Sunne 's motion in the Heavens as the passing of our life here on Earth Since the sounding of the clock telleth us that the past houre is as it were dead and buried which at some time or hour of some day or other must be our lot Oh then what ever our present condition is let us still entertaine thoughts of our latter end Art thou in health and strength remember a wise and good man even then as Gregory Nazian. saith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} will looke both upwards to heaven and downewards to his grave Doest thou enjoy the pleasures of life learn of Joseph of Arimathea to make a tombe in thy garden and season thy delights with thoughts of thy dissolution Finally art thou advanced to an high estate in this world forget not how low thy highnesse must come ere long and what one was appoynted to have in his hands at the inauguration of the Graecian Emperours namely in the one a burning firebrand presently consumed and in the other a vessell full of ashes and dead mens bones have thou in thy heart by renewed meditations of thy mortality To close up this part It is reported concerning the Maids in the Isle of Man that the first thing they spin is their winding-sheete which they weare about them as a girdle at their feasts well were it if we would in the midst of all our enjoyments gird our selves about with our winding-sheets fixing our thoughts upon our end that so by this meanes we may not have cause at last to sigh forth the foole's words Non putaram I did not think my death had been so neare Blessed is that man whom Christ when he cometh by death shall finde not as Jaell did Siserah asleep but as Jonathan's arrow came to David standing in the field and looking for it yea so looking as to bee fitting himself which leads to the Preparednesse required in every Christian for this coming Be you therefore ready For the better and clearer dispatch of this I shall endeavour both to unfold