Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	soul_n	true_a	7,339	5	5.0618	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93242	Judgement and mercy: or, The plague of frogges [brace] inflicted, removed. Delivered in nine sermons, by the late reverend and learned divine Mr. Iosias Shute, Arch-deacon of Colchester, and preacher at St. Mary Woolnoth, in London: with his usuall prayers before and after sermon. Whereunto is added a sermon preached at his funerall, by Mr. Ephraim Vdall. Imprimatur. Ja. Cranford. Octob. 29. 1644.	Shute, Josias, 1588-1643.; Udall, Ephraim, d. 1647. Sermon preached at the funerall of Mr. Shute.	1645 (1645)	Wing S3715; Thomason E299_1; Thomason E299_2; ESTC R200245	134,491	230

them from judgement Psal 76.12 Saith David there God will be terrible to the Princes of the earth And Psal 82. Te shall dye as men and fall as one of the Princes We have instances enow of this in Scripture Abimelech sinned and was punished a great Prince So Adonnibezeck So likewise another Abimelech was slaine by a piece of a milstone Iudg. 9. So we read of Ahab and Saul and Iezebel great Princes mighty in their times We finde it in Sennacherib that came against Ierusalem with such as hoast a great Commander And Nebuchadnezzar that walked upon his Babel he had a great and large command a great latitude of dominions So in the third Herod and all those persecuters of the Church that as wilde Bores of the Wood laboured to roote out the Vineyard of God Beloved if there were no more that we did meet with of God making them the objects of his judgements then that they sicken and dye it were no great thing For surely they consist of the same principles that other inferiour persons doe When Daniel said to Nebuchadnezzar Live for ever he meant another life for in regard of his temporall life he knew he was like his Image though the head were of gold the feet were of clay Surely as they consist of soule and body as well as others they have no stronger tyes and ligaments to keepe soule and body together then meaner men they have no more power over their breath then other men they are subject to sicknesse and casualties But wee speake of them as they are the objects of Gods displeasure What may be the ground of this that those who are so great in the world that the Lord should get the conquest over them and make them instances of his wrath There may be divers reasons given of it First their sinne and not simply their sinne but as their persons are advanced so usually their sinnes are of the first magnitude Those that are great sinne with a high hand they thinke they may sinne with priviledge And they are apt to heare parasiticall flatterers as Alexander had that what likes them they may doe As Iulia told Bashiana It was for them to give lawes and not to take them Therefore the Lord meets with them to humble the proud to pull downe these arrogant ones as in Iob 40. He pulls downe the mighty from their seat As it was with Pharaoh here that was in his ruffe before Who is the Lord But now hee findes a God higher then hee Secondly Princes and great persons are usually exempted from the reproofe of men As for the Lawes oft-times they are as cobwebs the great flyes breake through them who dares say to a Prince Thou art wicked Nay one saith concerning the Pope it is not lawfull to say Why doth he so Now when they are not within the compasse of humane reproofe God strikes them In Levit. 20. when the people winke at such offences Then will I set my face against him and cut him off saith the Lord he will take the matter into his owne hands Thirdly the punishment of great persons makes more for the glory of God for the greater the instances of Gods judgements be the more remarkable is his justice the more legible characters are read in the world of his impartiality Therefore in Rom. 9.17 it is said concerning Pharaoh I have set thee up that I might magnifie my power and that my name might be knowne to the ends of the earth He set him up as he would sinne so he made him an instance remarkable of his displeasure that all the world might feare and tremble And indeed it went farre and neare for the Priests of the Philistines when they consulted about the Arke saith 1 Samuel 6. Harden not your hearts as Pharaoh and the Egyptians did For the Use of it it should teach all great ones in the world to be wise to kisse the Sonne last he be angry and so they perish from the right way I know they are apt to know their eminency Herod can easily entertaine the voyce of the people The voyce of a God and not of a man And the stomach of the Pope is not so squemish but he can digest that speech Thou art another God on earth But they shall know that if they use their power to injustice and doe that that is dishonourable to the Prince of Princes the Lord of Lords the hand of God will be upon them as well as upon the meanest subject Nay the more mighty they are the more grievously they shall be afflicted and though they be Gods before men yet they are but men before God Let the Lord put them in the ballance and sinde them too light He will blow them away with the breath of his displeasure Certainly he will get him honour by the confusion of those that stand up in contumacy against him To the greatest of them all it may be said as it is Hest 4.13 Thinkest thou to escape though thou be in the Kings house more then the rest of the Iewes So may I say If thou be a Monarch of the whole earth if thou irritate Gods displeasure thinkest thou to escape I will build my nest in the mountaines saith the Edomite who shall pull me downe He that sits in heaven shall laugh thee to scorne He bindeth Kings in chaines and Robles in fetters of Iron He that threw downe Lucifer from being a Prince of light so he shall serve thee In the second place it should teach men of inferiour condition and yet have something to beare themselves out with in the world Be not proud though thou have wealth it may be honour above thy brethren and art as Saul higher by the head then thy fellowes presume not too much thinke not to be free from judgements if thou offend For if thou wouldest give ten thousand rams and a thousand rivers of oyle the fruit of thy body for the sinne of thy soule it will not doe Riches availe not in the day of wrath but righteousnesse delivereth from death Prov. 11.14 Here an under officer or Sheriffe may bee feed to forbeare the execution of his office but it is not so with the arrest of God If God say to the rich foole This night shall they take away thy soule the Subpaena will not be answered but with his appearance if hee would give all his full barnes to be released Thirdly it is an item to all to admire Gods justice and impartiality and equity that sinites the tall Cedars as well as the low shrubs and thistles Should God avenge himself upon the common people that are called Cursed and connive at the sinnes of Princes there might bee some cause of wonder but when God shall punish one as well as another who shall dare to say but his wayes are equall Fourthly stand in awe to please him if hee punish Princes he will pesants if he smite the high Towers he will the inferiour Zeph. 1.8

about it so the people cry out The Lord he is God not Baal but Jehovah for he exceeds all But this is not a thing that we need stand on we must come nearer For surely Moses intended that Pharaoh must know God to be the onely Lord. How could this be Moses no doubt understood that by this judgement on him and by the removing of it his eyes would be so in lightned that he should see there is none like God God is known in afflicting of judgments And that especially first when it is a strange judgement when it is a fearefull judgment As that judgment of Sodome when there came fire from heaven Saith Salvianus when God sent hell out of heaven fire and brimstone So when the earth swallowed Corah and his company it was a strange and fearefull judgement Secondly sometime a judgment is remarkable when it is unseasonable in regard of the time as the eclipse and darknesse at Christs suffering for it was not a naturall Eclipse God shewed his power he made the Sun withdraw his light and left the earth wrapped in obscuritie Thirdly Gods power is more remarkable when it is sudden such as that that Samuel brought upon the people that in the middest of harvest at his word there came thunder and lightning and abundance of raine that spoyled their indeavours For as Tostatus saith upon the place he looked not Astronomically he stayed not till there was a meete time of bringing things about but presently and that made it more fearfull to the people And as in the inflicting of judgments Gods hand may easily be seen and is remarkable so in the removing of it and that I thinke Moses intends For when a judgment hath been long upon a people and they have smarted soundly and have used all meanes they can devise and yet it is not removed in the end turning themselves to God and he removing it this makes them know the Lord to be God This was Pharaohs case to which Moses had respect when he said this That thou mayst know that there is none like the Lord. For you know the hand of God was heavy upon him by the Frogs they were such annoyance to him and his servants that they could have no meat dressed or be quiet in their beds it was a terrible incumbrance no question he consulted with the Magicians to remove them They could not do it God gave them leave to bring them but they had neither leave nor power to take them away God useth the devill sometimes in the execution of justice but never to doe a worke of mercy The bringing of the Frogs was a judgment the taking of them away was a mercy It was not for the devill to do that It is like enough that Pharaoh supplicated God all will not doe till Pharaoh desire Moses So that now when all is gone by the prayer of Moses he must needs know the Lord to be the God that there is none like him When Eliah told Ahab that there should be no raine in Israel but according to his word and that the drought should continue three years and six moneths you may thinke this that Ahab sought meanes for the preservation of the Cattell and consulted with his great God that he worshipped to remove this judgement it would not doe it must be the God of Elias that must doe it and that Elias that was the bridle of heaven as Basill calls him he must unlock heaven and poure out raine abundantly So the obduracie of the Philistims was so great that having took the Arke of God among them they indured seven moneths vexation of hemeroids and many people died yet they held out till at last they saw no time could cure it They consulted with their Priest and hee said go and make such an offering and saith he give glory to the God of Israel as if he had said it is not your Dagon nor all the means you can use that can free you from this judgement but acknowledg that it is Gods judgment that there is none like him Ionas r●ns away from his commission and a whirlwind followes him and seizeth upon the whole ship they were all in danger through him They were not wanting to use all meanes to secure themselves every man called upon his God they unladed the ship and cast away whatsoever might be an incumbrance and hurt to them they left nothing unattempted they rowed with all sedulitie to bring it to land All would not doe it must be the God of Jonas that must doe it all their Gods could not do it There is none like the God of Israel So it was with Paul Act. 27. hee was in a great storme for three dayes they never saw Sun nor Star at the last Paul having revealed from God that they should all be safe he bids them take a good heart to themselves for none of them should perish but it was the God that Paul served that must do it and must help them in this extremitie and so he did Eusebius in the fifth book of his history Chap. 5. tells that under Marcus Aurelius the Emperour there was a Legion of Christian Souldiers The army was in great distresse for the enemy came close to them and they were exceedingly pinched for water The company of Christians betooke themselves to prayer thereupon the Lord sent such a thunder and lightning as discomfited the enemy and such abundance of raine that satisfied their thirst so that Army was after called the thundering Legion All that the Pagan Gods cannot doe the God of the Christians must do it there is none like him Therefore for the use of it Let this teach us when it pleaseth the Lord to send us deliverance to acknowledge his power to see Gods hand in it Though there may bee some subordinate meanes used give God the praise let him have all the glory I will but turne any of you back to some extremitie you have beene in by sicknesse of body some desperate case you have been drawn to was it thy wealth that would abate thy paine was it thy friends that could keep off thy fit was it thy former pleasures could give thee comfort Nay did it not increase thy vexation thy guiltinesse in the misusing of them and in the distempered abuse of them did it not increase thy dollour could the Physitians helpe thee did not they give thee for lost thy case was to be deplored till it pleased this God to whom none is like to rescue thee from the jawes of death Hast thou been left to tempests of mind to terrours of soule then tell mee and speake true from thy heart did all those carnall receipts of gaming drinking and businesse and whatsoever did all help were they not miserable comforters Physitians of no value till God spake to thy conscience peace and said to thy soule I am thy salvation thou hadst no comfort nor joy It is impossible it should be otherwise There is no

thistles or are we conceited as some that Austen speaks of in his time that God punished the murthers of Troy but loved those of Rome That God punished the distempers of former times but will not now That there shall be no fregs in our dishes though Pharaoh had them Is not he the same God and our sinnes as foule as theirs and doe they not provoke God to wrath Wee have found it by some experience if we goe backe a little way What spued out those Abbey-lubbers but gluttony What hath beene the ruine of many great families but this What was the cause that God punished us the last yeare with famine Many sins we have but I cannot ascribe it to any more properly then to gluttony God punisheth such licentiousnesse with penury and scarcity And if we goe on and provoke God as we have hitherto God will plague us in our basket and in our store and that that before was but a rod he can whip us with scorpions God be thanked though we had it deare we had it for money but God will cause the earth to denie her strength that it shall not be to be had then we may eat our flesh for bread and our bowells shall sound as a shalme And this may be the cause of the plague for famine and the plague goe together Thus the Lord can curse us in our basket and in our store and send frogs into our kneading troughs and into our chambers Therefore in the fear of God let us be ashamed of our former intemperance and let us now labour to honour God I bridle not men up to necessity only Religion gives a faire way as any reasonable man in the world can desire but take heed that we dishonour not God abuse them not if we doe penury will be the reward of abused plenty THE FOVRTH SERMON Vpon EXOD. CHAP. 8. VERS 4. And the frogs shall come up both on thee and upon thy people and upon all thy servants And the Lord spake unto Moses say unto Aaron stretch forth thine hand c. IN this fourth Verse there is yet a further amplification of the judgement These frogs should not onely bee in the high waies but in the houses not only in the common roomes but in the bedchambers And they should not stay here neither but should crawle upon the bodies of men they should get up upon them and there should be no possibility to brush them off Galerius upon this place observes That the Egyptians were punished in this plague upon all the five senses The sight was punished that was offended with the multitude with the greatnesse with the hideous forme and colour of these frogs Their hearing was offended with the croaking of them for it was but harsh musicke to dainty eares Their smell was offended with the stench of them Their taste was offended that they came into their troughs the places of their dough and so hindred them of the food that was provided for their nourishment And for their feeling that certainly was exercised for not only he but Tostatus upon the place saith That many of these frogs were poysonfull such as we call toads and they afflicted and oppressed the Egyptians when they lighted on them But I stand not upon this but content my selfe with the words of the Text They shall come up and crawle upon thee and upon thy servants So that thou shalt not rid thy selfe of this annoyance What! in their meat and drinke and upon their bodies Then observe with me Beloved God can lay judgements upon people that shall not be more painfull and troublesome then odious loathsome and noysome This you shall see in sundry respects That of Iob Iob 7.5 he complaines that his skin was broken and he was become loathsome I will not follow Pineds the Jesuit that reckons up scores of diseases that this poore man was afflicted with and all of them as the Physitian speakes of the worst kinde and quality The Scripture saith enough and tells us that he was stricken with boyles from the top of the head to the sole of the foot and was faine to retire himselfe from the company of men and to sit upon a heap of ashes that they might receive the corruption from his wounds and to get a piece of a potsheard to scrape himselfe with Iob 2.7.8 Such a noysome disease had David whatsoever it was as hee complaines Psal 38.7 Thou hast filled my loynes with a loathsome disease The Septuagint and the Latine translation read it Thou hast filled my loynes with delusion and mocking but the Chalde paraphrase renders it better Thou hast filled me with burning paine and noysome So the Hebrew word there used will beare it out which comes from a word to roast a thing and it signifies to be made vile So that it seems it was a burning furious disease and that also that made him odious and loathsome to the people and to himselfe a burthen What a loathsome judgement did the Lord send upon Iehoram 2 Chron. 21. ult by which he rotted as it were piece-meale he was wondrously afflicted and troubled and tormented and the Text saith there Ragelat bele Kemdar he departed without being desired Some understand it he was so wicked that every body desired his death he went away and was not missed every one was glad But it may be understood also he was so loathsome by his disease that people were-glad he was gone he was so troublesome and he tooke no pleasure in himselfe by the noysomenesse of his disease In 2 Macab 9.9 we read of Antiochus a great persecuter of Gods people God smote him with a loathsome noysome judgement having received a bruise by a fall from his chariot for very torment and paine saith the Text his flesh fell piece meale from him and the stench of him was grievous to the whole Army every one wished him gone he was such a trouble to them And was it not a noysome loathsome judgement that was sent upon Herod to be eaten up of wormes Act. 12.23 Iosephus saith That the Great Herod the Askalonite was eaten up of wormes also But after him it is certaine that Maximinus as Eusebius tells us had a fearfull loathsome disease upon him and he sent out a filthy smell he saith he was a fearfull spectacle to looke upon Nay the very Physitians saith the Story that came neare him were killed with the stench of his infirmity So we read of Scilla that he had a loathsome fearfull judgement sent upon him And Pliny in his Naturall history saith that he died a more grievous death then ever he inflicted upon any other And was it not an odious loathsome judgement that was sent upon Arrius that scoured out his bowells upon the stoole So Evagrius speakes of Montanus that he had his tongue rotted in his mouth and he dyed miserably I could reckon more examples but these are sufficient in the proofe of this I would not be mistaken because I