Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	believe_v	body_n	death_n	4,734	5	5.3285	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94768	A sermon against murder: by occasion of the Romanists putting the Protestants to death in the dukedome of Savoy. / By William Towers, B.D.	Towers, William, 1617?-1666.	1655 (1655)	Wing T1962; Thomason E835_13; ESTC R207410	13,588	23

of Innocents are in danger He sins against the law of the land who slaies though a Nocent person that has deserv'd to dye because he snatches into his own hand that power which is the right of the law and ties it upon the hilt of his sword This at large may sufficiently implead the murtherer of guilt unlesse if it may not be accounted too curious a search we raise the guilt higher then all this from the practise of those female-murtherers who destroy the un-born Infants which are yet in their womb and thereby what they can kill body and soul too I fear their own by hindring them from the benefit of baptisme who themselves will be more asham'd of their spurious child then their child shall be Asham'd of the Crosse of Christ Such early murthers as these stories tells us of and Chronicles tell us of practises quite out as savage that when a Great-belly'd Martyr has been burnt for an Heretick and the childe at once leapt out of the mothers belly and the Adversaries fire the childe was thrust back with a spiteful spear into the flame that it might dye the second death because it was Baptiz'd only with fire Deus posthac meliora Here is sin upon sin and what excuse what cloak for any of these what Apology can any red murtherer make for himself 't is not enough that when he dyes for killing he shall perhaps have a red name in the Callender That which a Philosopher of the Garamants said like a Philosopher boldly enough to Alexander when he came to Conquer them were there truth in it would never bear him out If thou couldst by thy bloody Victories enjoy their lives whom thou killest to prolong thy own as thou dost inherit their goods to augment thy Revenue it were more tolerable though not at all because still wicked Vivitur ex Rapto would be a sin were it to live another mans life which himself might live as well as to live by another mans Acres whilest the owner starves to death and no pretence would make this pardonable unlesse the kind-heartednesse of that brother in the Poet who could no longer live his own life Vive meo frater tempore vive tuo Mart. We have seen the latitude of the Command and the Iniquity of the disobedience to it see we yet more of the Barbarousnesse of murther from the miseries which it inflicts on man It seperates two of the dearest friends that ever were two that part which the greatest greif that ever any did soul and body friends they are and such friends as are never well alone the very beatified soul whilest it is in Heaven is sensible of the Incompleatness of her joy there till the body Partakes with it they were labourers together in the Vineyard of Christ and the soul when she is got up to the heaven of Christ does almost suspect her self of guilty Injustice even in that most unsinful place because she alone Reapes all the Joy which her body Sowing in tears helpt her to climb up unto though it was the soul that believed yet that un-lipt soul does now of herself confesse that when she was on earth she confessed with her mouth unto Salvation and in Equity as well as Compassion she longs to kisse that mouth by a re-union to the body though it was the soul that lov'd God and the Saints of God yet the soul worshipt God with the Head Breast and Knees bow'd down with the hands eyes and Heart lifted up and the soul minister'd to the Needs of the Saints with the hands of the body upon these accounts Theodoret presumes the soul in heaven does thus beseech God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good God hasten a Resurrection to my body and let us not be seperated in the Crown who were together Militant in the warfar The love of these is so inseparable each to other even when themselves are separated each from other that some will needs fancy this to be the reason why the body of the murthered person bleeds afresh when the murtherer draws nigh because the soul in hate to him that divorc'd her and in love to the body about which she still hovers disturbs the body and stirs the blood to the betraying of the man This though it be pretended from Natural reason yet because I finde it in the writings of a learned person of Quality of the Romish perswasion who is yet alive and long may he be so not to draw any to the Errours of his with how pious a minde soever Erras sed bono ammo Erras Honesta Mente Se●eca but himself again to return to the truth of our Church and because I suspect it may be a snary foundation upon which to erect another snare of Purgatory I shall therefore indeavour modestly to refute this opinion and to substitute another to examination in the place thereof by asking two questions The one Is not the departed soul immediately for what can stop the passages of a spirit in Heaven or Hell or as some dream in Purgatory if in heaven it there knows so much of the will of God that it will not dare to offer a Re-entry into its body before the general resurrection if in hell it is there so sensible of its already torments and so jealous of more additional torments by such a re-union that it will never be so self-malicious as to desire so troublesome an Associate if in Purgatory that also if a place it be is a place of Torments and the force of the reason recurres The other may not the Devil himself by the appointment of God himself be the instrument of Gods justice though he only designs mans ruine in causing the blood to break forth to the discovery and execution of the murtherer we know by Gallows-Confessions how false the Devil hath been in his promises to witches and does he not leave them to the Gibbet and discover other malefactors and this very murtherer only with this bad purpose that they may all die betimes and have no more space to repent This I insist upon because it pretends a general truth though it failes in the particular Application that the soul loves the body whether in the body or out of it and this aggravates the crime of the killing man The soul and body love more then any and they are more grieved to part then any the Italian saies well Malvezzi There must be a great grief in any death much more in such a violent unwilling death in that a very great sin is the cause of every death and does not this make his crime the greater who with so many and sharpe pangs of each divides two such loving friends In doing this he makes them utterly uncapable of all the benefits and pleasures of this world he robs them of the use of all their estates they shall enjoy them no more he deprives them of the comfort of all their friends they shall see them no more he perhaps surpriseth them out of this world before they are prepar'd for the Next such shall never see God and what Devil can do worse to man then such a cruel Soul-murtherer as this The time would fail me if I should speak any more of this command in this extreamity of it as it touches life or if I should speak any more then one word of the other Branches and degrees of it As murther is forbid so all that conduces to it is forbid there is a murther of the tongue in cursing to death and of the heart in wishing to death as well as of the hand in putting to death he that hateth his brother is a murtherer 1 Iohn 3.15 't is the heart that hates the tongue that utters and the hand that executes that hatred so that one man may be three murtherers at one time when he murthers him whom he both reviles and despises In every command of God that which makes way to the very last breach of it is equally forbid as that last breach it self Bishop of Peterburgh give me leave to confirm this by a religiously subtle observation of a piously learned Prelate of our Church who was twice a father to my self Natural and Diocesan Eve in her state of Innocency when her knowledge was perfect knew this full well she tells Satan and she could not tell a lye before she fell God hath said ye shall not touch the tree Gen. 3.3 and yet God only said Thou shalt not eat of it Gen. 2.17 yet because touching must go before eating as the Preparation to it to touch was forbid by God when he forbad to eat In this very case that all the degrees which lead up to such a breach are forbid I have the Testimony of Christ himself He first repeats the command thou shalt not bill Matt. 5.21 and then presently expounds it thou shalt not be Angry not say Racha not Fool unto thy Brother v. 22. By this Authority we must also exclude Surfeiting and Drunkenesse and Effeminacy which fore-run Dropsies and Consumptions and Deaths which murther estates and bodies and souls in a word every sin is the bane of mans spirit and the Banisher of Gods and we must practise all the contrary vertues live temperately to our selves peaceably and Charitably with all men defend as occasion serves the reputation livelihood life of our Neighbour I preach it now and we must all practise it anon in our several contributions to those poor Protestants who so much need to be succour'd by us against those who strive one way more to break this sixth Commandement by starving them to death God by his wisedome teach us and by his grace help us to avoid those and all other sins to perform these and all other vertues that we may be blessed here on Earth in the Integrity of Conscience to our satisfaction and blessed hereafter in heaven in the vision of God to our admiration and that for his sake upon whose most precious body the Jewes broke this Commandement of God even upon God himself Jesus Christ our ever living Lord and only Saviour To whom be glory c. FINIS

to the Aged of the Instructed any otherway to the Cousellour of the scholar that peculiar way to the Master want of time infoc't me not to speak of these at at all all of these He that is the School-master He that gives Counsel and he that is the Aged man being comprehended under the notion of Father and a several respective Honour being due to the several kinds of Fatherhood in each of these yet at this time I shall intirely insist upon this one short text and large Command Thou shalt not kill Providence having so order'd it that this Prophibition is next to be spoken of on this very day on which Authority has appointed those to be releiv'd by the collection of your liberality who so miserably suffer by the barbarous inhumane breach of this sixth Commandement in all the branches of it as it relates to the very act of murther All those several branches I shall briefly enquire into and make them the Division of my Text that when you have seen how disobedient and Rebellious to God it is to inflict all these degrees of sufferings how sad and greivous how wretched and almost insupportable it is for man to endure them all your hearts may be the more enlarged to supply their needs and thereby to defend and maintain the lives of the survivours This also is part of this Command Every Negative precept of God has it's Positive duty incumbent upon man not onely thou shalt not kill not take away life That 's the Negative part of this duty and it is but part but also thou shalt as much as in thee lies succour and support life That 's the positive and both these are the whole So many other Branches there are which grow out of this root thou shalt not kill that I dare not so much as Name them before the Sermon because I can do no more then name them in the Sermon you shall meet with them in their Order First and cheifly of the root that beares them thou shalt not kill not take life away Thou shalt not do it unworthily illegally that interpretation must run through every part of the Text Else there will be no just power left to take his life away who wrongfully takes away another mans else one Scripture will thwart another How many Commands are there in the Word of God to take life away upon special and due occasions but then they are the Judges Publick persons men in Authority that may that must do this and when they do this take life away though they do Kill yet they doe no murther provided still that they do it upon just and due occasions else murther may sometimes and unadvisedly be Committed with the very sword of Justice and when they thus kill they doe not so much take life away as preserve life they kill the murtherer that neither he nor others by his unpunisht example may murther more take away this sword and there is nothing else left but sword what shall we be without his protection but spelunca latronum Homicidaram what shall we do and suffer but Rob and be Rob'd Kill and be Kill'd The Officer may do this but Thou shalt not Kill thou the Private man must not do it I will not so much as name though many good men do it a se defendendo to tolerate this act of private-killing both least this excuse may be pretended where Really it is not and beeause a better Christian has well taught me that a good perfect Christian D. H. H. in his Practic ●a● out of the abundance of Christ Commanded Charity will rather Die then Kill and therefore may the Officer do this without breach of this Command because elsewhere He is commanded to do it and therefore too must the unworthily the illegally be interpreted of the Prohibition in this Text those many other plaine and evident Texts in Scripture giving light and lustre thus to expound this Thou shalt not Kill the inhibition is plaine against the murther of any private man in any Nation and 't is as plaine against one Nation Invading Another to kill and Massacre there for though it be a Pope who is Bishop of Rome and perhaps supreme There in Cathedra non-Catholica yet Rome is not Savoy though it be a Duke who perhaps is Prince and Cheife in Savoy yet Savoy is not England and the Pope has no more Power to Massacre There or the Duke Here then a Private man has power to do it either here or there and that because be he Pope or be he Duke as great as he is at Home where he Raigns yet out of his Jurisdiction he is but a Private man Abroade nay let me say it neither Pope nor Prince can at all Travel out of their own Dominions when they are once past their Bounds the Pope and the Prince stay behinde their Pompe and Power are left upon the shoare and only the Man in each of them crosses the Seas and whenever they shall do so God in his mercy preserve us from their malice that neither they may be so outragious to Massacre any of the people of God in this Land nor that any the people of God in this land may ever he so beguil'd and besotted with superstition as to beleive they have any power and Right to do it to break this Command of God Thou thou that hast no title at all to this Nation Thou shalt not Kill here Nay any the greatest Potentates in any their own Dominions have not any the least power power I mean of Right though they have of Force to take away the life of any their meanest subject unlesse according to the law of that place much lesse upon their own meer Arbitrarinesse to slay some Thousands upon the Spot and to drive out other Thousands up-the Mountaines this is such a spot which they will never be able to wipe off from their bloody soules whilest they continue either to practice this with their hands or to believe in their soules that they may practice this Against all such Exorbitancies and irregular Illegal Cruelties even of the Greatest this Text stands in full force thou thou O mighty man who boastest thy self in mischief shalt not Kill not Thus not thus unworthily Kill what ailed ye ye mighty men that of late ye made the poor Protestants to flie ye inferiour Souldiers that ye drave them back ye Great persons that ye skipped over them like Rams and ye little ones like lambs Tremble all of you at the presence of the Lord at the presence of this command of the God of Jacob Thou shalt not kill above all do not break Gods Command for Gods own sake Tempt us not by any more of these savagenesses to apply that prophesie of Christ to you The time Commeth that whoso killeth you will think that he doth God service Ioh. 16.2 'T is necessary that all Christs prophesies Come to passe but woe to that man by whom they thus