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A07790 A short treatise of death in sixe chapters Together with the ænigmatick description of old age and death written Ecclesiastes 12 chap. exponed and paraphrased in English meetre. Written by Mr. William Morray minister of Gods word. Morray, William. 1631 (1631) STC 18167; ESTC S121485 18,101 56

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often meditation of death dying often we may in end die both easily and well Cicero sayeth that the whole life of wise men is the meditation of death Somnium Scip. And it is recorded of the Macedonian King that he commanded his Page once everie day to come and say to him Remember thou art mortall That holy man Hieronimus had alwayes in his studie besides him a dead mans skull and running glasse to keepe him in mynd of shortnesse of his life and certaintie of his death Secondly the often meditation of death is necessare and profitable to make vs liue and die well because it is a strong bitte and bridle against sinne Remember thy death sayeth Ierome and thou shall not sinne and GOD speaking by Moses of his people Israell sayeth Deuter. 32.29 O that they were wise then would they vnderstand this they would consider their latter end and IEREMIE Lament 1.9 Her filthinesse is in her skirts she remembered not her last end Eccles 11.9 and SALOMON scorning the folly of youth sayeth Rejoyce O young man in thy youth and let thy heart cheare thee in the dayes of thine youth and walke in the wayes of thine heart and in the sight of thine eyes then he addeth as water to their wyne but know thou that for all these things GOD will bring thee to judgement Thirdly often meditation of death causeth vs to contemne this short vaine life wherein all is vanitie and vexation of Spirit which is like to a dreame a shaddow a vapour like to the way of a ship in the sea or like to an arrow shot foorth of a bow which both when they are past their trace is no more seene and man in this life is like the flower of the field which sor a tyme is greene but afterwards withereth and falleth downe so I may say with one Vita quid est hominum nisi vallis plena malorum Principio medio fine dolenda suo That is to say What is mans life a valley full of ill Beginning mids and end lamenting still And with an other What if a day or a month or a yeare Crowne thy delights with a thousand wisht contentings Essex lament Can not the chaunce of a night or an houre Crosse thy delights with as many sad tormentings Finally this often meditation of death prepareth vs for it and armeth vs against it so that it commeth not to vs vnawars as a thiefe in the night but wee looke for it wee watch and pray for strength and comfort in the houre of it and when it commeth will say with old Simeon Now LORD thou lettest thy servant depart in peace and also with David and CHRIST In thy hands O LORD I commend my Spirit and with the first Christian Martyre Stephen LORD IESUS receaue my Spirit The second Chapter What death is and of the causes of naturall death IN holy Scripture death is taken in diverse senses as first and most properly for the dissolution of soule and body Secondly for the separation of soule from GOD his grace and favour Thirdly for the separation both of bodie and soule from GOD his grace and glorie eternallie Death then beeing taken into the first sense is commoun to all mankynd since the fall of Adam and Evah our first Parents as witnesseth the Apostle saying As by one man sinne entered in the world Rom. 5.12 and by sinne death and so death went over all men for all men haue sinned In the second sense death since the fall of our first Parents is also common to all mankind vntill they be quickned againe by the Spirit of regeneration as testifieth this same Apostle saying And you hath he quickned who were dead in sinnes and trespasses Ephes 2.1 In the third sense Death is only proper to the Reprobate and it is called in holy Scripture the second death as posterior to the first which wee call naturall death from this death there is a promise of GOD that all such shall bee delivered Revel 20 6 who are partakers of the first resurrection that is of true faith and repentance Now in order of time death in finne is first that is to say the separation of soule and body from GOD his grace and favour Naturall death which is the separation of soule and body is next Everlasting death which is the separation of both soule and body from the grace and glory of GOD for ever last The first sort of death is verie fearefull but the feare of it apprehended by few because it floweth from the wrath of GOD and is a death in sinne a spirituall death yet it is not desperate for Christ died for vs Rom. 4.25 and rose againe to justifie and sanctifie vs And GOD for his sake freely forgiues our sinne who beleeue in his Sonne his Spirit is given vs with his word and Sacraments to regenerate and quicken and at last to perfectly sanctifie vs. 2 Cor. 3.18 The second sort of death is also fearefull because in the owne nature of it it is the punishment of sinne Also because in this dissolution of soule and body that haue beene straitly and long joyned together and acquaint one with other as two neare and deare friends they are loath to sunder So nature abhorreth and feareth this very naturall death but faith and grace overcommeth this horror and feare and maketh the true Christians to triumph over death As witnesseth the Apostle when hee said O wretched man that I am who shall deliver mee from this body of death Rom. 7 24.25 I thanke GOD through Iesus Christ And in an other place O death where is thy sting 1 Cor. ●5 55.56.57 The sting of death is sinne and the strength of sinne is the Law But ihanks bee to GOD who giveth vs the victorie through our LORD IESVS CHRIST The third sort of death is most terrible because from it there is no redemption nor delyverie if once wee bee plunged therein It is therefore called the second death the wrath to come everlasting fire everlasting paine everlasting destruction from the which both living and dying wee should labour and pray to bee delivered seeing wee are warned to flie from the wrath to come Math. 37 And IESUS CHRIST hath delivered all true Christians from thence This much of the diverse sorts of death 1 Thess 1.10 whereof the holy Scripture maketh mention Now I minde chiefly to speake of naturall death which I define The dissolution of soule and body The causes there of are these following First the efficient cause of death is sinne for if man and woman had not sinned they should not haue died Thus GOD did signifie to our first Parents by the tree of life and the tree of the knowledge of good and evill which grew in the midst of the Garden in Eden The first was to him a Sacrament or signe that so long as they continued in GODS obedience they should liue happily The
is thy sting O graue 2 Cor. 15.55 where is thy vistorie Seneca also comforteth vs against the feare of death by this same argument taken from the resurrection saying The day shall come againe which shall repone vs in light and the Apostle Paul saying IESVS CHRIST shall change our vile bodies Philip. 3 that it may bee fashioned lyke vnto his glorious bodie The fifth Chapter Remedies and comforts against the feare of death proceeding from ignorance infidelity or despaire ADrian the Emperour of whom I spake in the second Chapter was affrayed of death because he knew not what should become of his soule after death Clement the seventh of that name when hee was dying said In speculo Pontifie Hee should shortly try that which all his lyfetime he doubted off whether there were any life after this doubtlesse this doubting was joyned with feare proceeding from ignorance if not from worse Salomon speaking in the person of the Atheist according to the judgement of a naturall man said Who hath marked the Spirit of man which hath ascended vp and the Spirit of the beast Eccles 3.21 which hath descended beneath the earth And a little before hee sayeth As the one dyeth so dyeth the other This ignorance in a man dying must bee joyned with feare the remedies of this feare is the certaine persuasion of that which is revealed to vs in holy Scripture namely that the soule of man is immortall and eternall and that the soules of good men goe to Heaven that is so namely first that the soule is immortall these holy places of Scripture testifie Genes 1.27 So GOD created man in his owne image in the image of GOD created he him which words put a difference betweene mankynd and all living creatures mentioned created before as more excellent than they because of this immortall soule in their comelie bodyes which even the Ethnick Poet acknowledgeth when that hee sayeth Sanctius his animal mentisque capacius altae Deerat adhuc quod dominari in caetera posset That is to say A creature living more holy than the rest More capable also of a higher mynd Was wanting yet even one to rule the rest And againe hee sayeth Pronaque cum spectent animantia caetera terram Os homini sublime dedit Coelumque tueri Iussit erectos ad sidera tollere vultus That is to say While other living hang downe their head to dust To man hee gaue high countenance and said Looke vp to Heaven where once abide thou must Behold the Starres aboue which I haue made And GOD said to Abraham Thou shalt goe to thy fathers in peace Gen. 15.15 that is to say Thy Spirit shall goe to the company of the Spirits of the faithfull thy forbears when it departs from thy body by death In that same booke it is said after And Abraham gaue vp the ghost Gen. 25.8 and died and was gathered to his people this must bee vnderstood of his soule for his body was not buried among his forbears but in the buriall place which he bought in the land of Canaan and so this speach in holy Scripture spoken of godly men that when they died they were gathered to their fathers is to be vnderstood David sayeth Psal 16.10 Psal 26.9 Thou wilt not leaue my soule in the graue And in an other place Gather not my soule with sinners And in an other place Psal 31.6 Into thy hands I commit my spirit And in an other Psal 49 15 GOD will redeeme my soule from the power of the graue for hee shall receiue mee Salomon speaking of death Eccles 12.7 sayeth Then shall the dust returne to the earth as it was and the spirit shall returne to God who gaue it Mat. 10.28 CHRIST sayeth Feare not them who kill the bodie but are not able to kill the soule And in an other place citing this place of Scripture I am the God of Abraham of Isaac Math. 22.32 and of Iacob subjoyneth these words GOD is not the God of the dead but of the living which words import that although the bodies of these Patriarchs were dead buried yet their soules were living And it is said Lazarus soule when hee dyed Luke 16 was caried by Angels to Abrahams bosome And CHRIST said to the penitent Thiefe crucified with him Luke 23 33 To day thou shalt bee with mee in Paradise And a little after hee Himselfe dying said Father into thy hands I commend my Spirit Stephen dying said Act 5.59 Philip. 1.23 LORD IESVS receaue my spirit And Paul said I desire to bee dissolved and bee with CHRIST And it is said Heb. 12 33 Yee are come to the spirits of just men and perfect these Scriptures and others proue the soules of men and women to bee immortall The immortalitie of the soule verie Ethnicks did acknowledge Numb 23 10. with Balaam when hee said Let my soule die the death of the righteous and my latter end bee as his Socrates being condemned to die Vita Socra before his death disputed much and well of the immortalitie of the soule amongst his speaches this was one to his friends My children GOD will care for who gaue them to me when I shall goe hence I shall finde friends before mee like vnto you or better When Crito his friend asked him after hee had drunk his poison if hee desired to bee buried Hee answered Alas what labour haue I lost that could not persuade Crito that I shall flee away from hence all whole Plato wrote a booke of the immortality of the soule And hee believed that after this world ended mens soules should returne to their owne bodies The Stoickes said this should bee after the consummation of the world by fire Cleombrotus when he had read over Plato his booke of the immortalitie of the soule Cicero Tusculan quaest lib. 1 precipitated himselfe into the sea being filled with the desire of that better life after this Plut. in vita Catonis which Plato described Cato being resolved to slay himselfe red all the day night before that same booke of Plato Epist 103 Seneca in one of his Epistles hath many notable speaches concerning the immortalitie of the soule amongst the which the feare I shall leaue the body where I found it I shall deliver my selfe to GOD A great and generous thing to the soule of man it can suffer no bounds to bee prescribed to it but with GOD. When Socrates had drunke the poyson forced vpon him and had delivered his garment to his servant as readie to die jesting with cry to his friend said I pray thee remember to sacrifice a cocke to Aesculapius which was then vsuall when a man had drunke a wholesome drinke thereby there was in him no feare of death Christians then should bee ashamed to feare death through ignorance What shall become of the soule after death seing death is inevitable the feare