Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	death_n	dissolution_n	4,857	5	11.3460	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62379	The grand assises: or, The doctrine of the last generall judgment with the circumstances thereof: comprised and laid forth in a sermon preached at the assises holden for the county of Southampton at Winchester, on Wednesday, July 28, 1652. By William Sclater Doctor in Divinity, preacher of the word of God in Broadstreet, London.	Sclater, William, 1609-1661.	1653 (1653)	Wing S918A; ESTC R218648	45,998	59

House as well as others as well Alexander as Dametas fair Nereus as deformed Thersites there is no remedy they must unstrip they must uncase and be all uncloathed they must exchange their Canopies of state for costins their Ivory couches for graves their Palaces for charnell houses their Tapestry for shrowds and all their embroidered Mantles for coverlets of dust Sic in non Hominem vertitur omnis Homo Dust at the first was mans Composition and into dust at the last will be his resolution Gen. 3.19 Homo ab (w) Man is named in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam of Adamab the earth or the red earth Humo and whilest even the best men carry about them a (x) Rom. 7.24 Body of death they must unavoidably for the abolishing of the remainders of Corruption the Law in their members expect the death of the body for the wages of Sin is Death Rom. 6.23 They say there stands a Globe of the world at one end of a great Library and the Sceleton of a man at the other end which may not unfitly be thus moralized though a man were Lord of all that he sees in the Map of the world yet hee must dye and become himself a map of morttlity even provant for worms to revell with in the grave It 's true indeed what (y) Stitius lib. 9. Theb. Statius utters in his losty verse Mille modis Lethi miseros mors una fatigat Though there be many wayes to one and the same (z) Solomon Eccles 12.5 cals the grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domum seculi the House of age long home yet we must all meet together at last in the same (a) Job 30.23 House and in the chambers of death must be our dwelling that Grammarian who can decline a Noune in every Case yet cannot decline Death in any Case In short this being a Doctrine which more needs application than proof sith as (b) In ortu adhue suo ad finem nativitas proper at S. Cyprian contr Demetrian Tract 1. one saith Naseimur morituri we are no sooner born but instantly we begin to dye as M●ses had no sooner wrote his Book of Genesis but soon after his Book of Exodus we dye from infancy into childhood from childhood into youth from youth into age and from age into old age and perhaps into dotage and at length into the grave surely it were well if every one of us could as one observes out of the Acrostick Letters in the four degrees or steps of mans Age to wit Puerit a Juventus Virilitas Senectus experimentally make up Pius that piety might be the golden thread to run through all that we would dye before we do dye so that when we do dye we may not dye that is that we would dye daily unto (c) Rom. 6.7 1 Pet. 2.24 sinne by continuall mortification of all our vile and corrupt affections before we do dye into our graves by a naturall dissolution so that when we do dye a naturall death we may not dye the death eternall which death eternall doth not consist in the annihilation or utter abolition of the Body and Soul in regard of their beeing or subsistence as the Epicures might sancy 1 Cor. 15.32 but only of the cessation of their well-beeing in regard of the everlasting separation of both from the gracious and glorious (d) 2 Thes 1.9 presence of Almighty God and withall of the plunging of both into the sense of torments in both unto all eternity even for ever and ever By this occasion sith we are sure we must dye (e) Heb. 9.27 once and but once as the day hath but one starre but it is the Sun the Lyonesse but one young one but it is a Lyon so we having but one death it had need be a good one We perhaps securely contemplate our Naturall complexions having milk in our breasts and (f) Job 21.24 marrow in our bones blithe and buxom at the present may be apt to say to the summons hereof as sometimes Felix did to S. Paul reasoning of righteousnesse temperance and judgement to come Act. 24.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goe thy way for this time till a more convenient season whereas it may be in respect of the Lords Divine Praescience according to which from aeternity every mans dayes are (g) Job 14.5 14. appointed it may be this night before we know what (h) Prov. 27.1 Jam. 4 14. to morrow may bring forth our (i) Luk. 12.20 souls may be taken from us But yet if we consummate and finish a good life before Death seise on us so that the thought of our (k) Deut. 32.29 Eccles 7.36 end be still at the end of our thoughts it will not be to the godly in insidiis as a snare but alwayes in januis under expectation as at our doors the stroke of Death can never be too sudden when to a mortified soul it 's alwayes under expectation Thus qui moritur non moritur quando moritur as S. (l) August lib. 65. quaest qu 32. Austine made his riddle so prepared he doth not dye when he doth dye Yea he so dyeth that he both is and shall be sure to live and rise again and so shall all others of all sorts whatsoever None ever but a (m) Luk. 10.27 Sadduce or men infected with the same leaven denyed it those dry bones in Ezekitl chap. 37. which being made to live again having breath and sinewes and flesh drawn over with skin did immediately indeed represent new vigour to be shortly put into the dead hopes of the Jewes but yet by many or most Divines taken notice of likewise as (n) Peter Martyr loc Com. Class 1. p. 82. num 24. a Type of the Resurrection foredenoted say some in Aaron's rod which being pluck't up by the roots withered and dry (o) Numb 17.8 budded afresh so (p) Rabanus Maurus Comment in Ierem. cap. 1. fol. 7. Rabanus Maurus hanselled it was also in those raised under the Old Testament as the (r) 2 King 4.36 Shunamites son and the man (s) 2 King 13.21 who touched the bones of Elisha c. and some others raised by Christ under the New Testament as (t) Joh. 11.44 Lazarus the widows (u) Luk. 7.15 son of Naim the (w) Mar. 5.42 daughter of Jairus those Candidates of immortality as one cals them and in expresse texts there is enough in both Testaments to evince it both the (x) Cant. 4.5 breasts of the Spouse yeeld us milk which we may thence (y) Isa 66.11 suck out and be satisfied with as with the breasts of consolation so Isa 26.19 Thy dead men shall live and the earth shall cast out the dead the almost whole fifteenth chapter to the Corinthians is spent on the same subject yea some Christian Philosophers have attempted to draw as much for the thing it self from

grounds of regulated reason even from the very desire that the separated soul hath to be reunited again to the body for confider the foul not as absolutely in it self a spirituall immortall substance but respectively and with relation to the body as it was forma informans or as by (z) Aristot lib. de Anima Aristotle under that notion it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that specificall form or first act which gave individuation to that body which in toto composito in conjunction with it self denominates the reasonable creature Man now in this respective consideration the soul under separation from the body which it did inform during that state subsists in an imperfect kinde of being Now as all things naturally desire to be preserved in being so also in the most perfect kinde of being sutable to the end of their first Creation so the soul desires naturally a reunion again with that body which it did inform ratione Termini in regard of the Term or end of that desire although indeed ratione modi in regard of the manner and means how this should be accomplished this is supernaturall and requires a divine power to effectuate The summe is for I must hasten to my main intention thus all both Saints and Castawayes shall be raised up at the last day the one sort by the Spirit of Christ Rom. 8.11 for Christ himself being the (a) Eph. 4.15 Head of the Church quod praecessit in Capite sequetur in Corpore He being the First-fruits of them that sleep in him 1 Cor. 15.20 Cumeadem sit ratio primitiarum tetius cumuli as Beza glosseth it there being the same reason of the whole lump as of the (*) Deut. 26. First-fruits in point of Consecration all (b) Resurrexit Christus ut resurrecturum se non dubitet Christianiae S. August ser 162. de Temp. members of Christs Mysticall Body must and shall be raised also from their dormitories and beds of rest to take possession of their Glory and the other sort by the power of Christ being Lord both of the dead and living Rom. 14.9 shall be summoned likewise from their graves as Malefactors are startled from their dungeons to be (c) Joh. 5.29 brought forth to their Executions Both these sorts like to the Letter of (d) Litera Pythagorae discrimine secta bic●●● Humanae vitae speciem preferre videtur Pythagoras the letter Y having two ends divided at the top they are raised up but unto severall ends according to what we read most oppositely to this purpose Dan. 12.2 Job 5.28 29. with which saying I shall now close up all that I have now to say of these two supposals or praecedaneous praeparatives to my main businesse Marvell not at this saith our Saviour for the Hour is coming in the which all that are in the graves shall hear his voice and shall come forth they that have done good unto the Resurrection of Life and they that have done evill unto the Resurrection of Condemnation And thus farre of what was observable by way of praeparation to this great Assises wee now come to the matter it self of Action or of Dispatch therein In my discourse of which I shall follow the order wherein the words are here set down by S. John and then the first particular that as Abraham in his Tent stands here in the (e) Gen. 18,1 door of the Text to invite your observation is the means of Discovery by which S. John came to have the knowledge of all this and that was by Revelation or by speciall vision for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw where we must take notice by the way that he doth expresse himself more Prophetico after the manner of the Prophets in the Praetertence speaking by way of anticipation of a thing as it were already past though it was wholly future and to come to shew the certainty thereof assuredly to come to passe as if it had been actually past already and over But the point that we have here offered to our consideration is this viz. Quaere Whether in these dayes Visions be extraordinarily vouchsafed and so may be expected as means of imparting to us what the minde of God is in the affairs of life and salvation to the Church of God Answ The better to clear my passage to a direct resolution of this Quaere it shall not be amisse on this occasion but succinctly to present you as in a Man the severall wayes of extraordinary revelations mentioned in the Scripture concerning the will of God or the issues and events of things These were either (f) Vid. Pet. Martyr loc Commun sect 6. p. 8. Oracles or Signes or Urim or Lots or Prophets or Dreams or Visions Oracles were when by (g) Act. 7.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lively voyce God was pleased to inform his servants of his will as in the Sanctuary from betwixt the two Cherubims Exed 25.22 God was pleased in the exigents of his Church to reveal his will unto his people by the High Priest in this manner spake He to Abraham to Moses to Samuel and to other eminent and eximious Saints recorded for Heaven's favourites in holy writ Omina or Signes by which men might understand his will as in the instance of (h) Gen. 22. Abraham's offering up his only son in a (i) Heb. 11.19 type of Christs owne oblation of himself (k) Heb. 10.14 Heb. 9.28 once for all in Moses typicall lifting up the (l) Num. 21.9 Ioh. 3.14 brazen serpent in the wildernesse in Gideons (m) Iudg. 6.37 fleece in Jeremiah's and Ezekiel's using of (n) Ier. 27.2 yokes and (o) Ezek. 7 23. chains and such like visible repraesentations of what should under certain terms expressed ensue Urim whereof we read Exod. 28.30 Numb 27.21 1 Sam. 28.6 a stone or stones in the Breast-plate of the High Priest which as some out of (p) Iosephus Antiq. l. 3. c. 9. Josephus and Suidas conceive if it became shining it boded victory or good successe if of a bloudy colour warre and if black death Lots were sometimes used to determine doubtful issues or elections Prev 16.33 as in the choyce of Matthias the Apostle Act. 1.26 That of the Prophets is knowen who sometimes in (q) Numb 12.6 Dreams had by the Lord represented to their fancies or mindes what he would have beleeved or done or expected And the last way was by (r) Gen. 1.15 Psal 89.19 Prov. 29.18 Isa 1.1 Visions when the Lord either to the understanding or to the imagination or else (s) Act. 10.11 visibly to the fight was pleased to exhibit the representation or semblance of what he purposed to effect which kind of Revelation Ezekiel Daniel Zachary and here St. John were acquainted with Now as concerning all the former sort in use during the dispensations under the Old Testament I suppose the question is out of question with