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
B16297	An explication of the iudiciall lawes of Moses. Plainely discovering divers of their ancient rites and customes. As in their governours, government, synedrion, punishments, civill accompts, contracts, marriages, warres, and burialls. Also their oeconomicks, (vizt.) their dwellings, feasting, clothing, and husbandrie. Together with two treatises, the one shewing the different estate of the godly and wicked in this life, and in the life to come. The other, declaring how the wicked may be inlightned by the preaching of the gospel, and yet become worse after they be illuminated. All which are cleered out of the originall languages, and doe serue as a speciall helpe for the true understanding of divers difficult texts of scriptures. ... / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods word.	Weemes, John, 1579?-1636.	1632 (1632)	STC 25214; ESTC S112662	170,898	257

alloweth the fact of Marie Mat. 26. 10. when she poured the boxe of precious oyntment upon his head Why trouble ye the woman for she hath wrought a good worke upon me and Gamaliel ordained that none should be wrapped in silke but all in linnen and no gold put upon them So amongst the Romans they were glad to diminish Cic●rolib 2. de ll these charges tria si velit recinia vincula purpurea decem tibicines plus ne adhibeto Lastly after the buriall was ended they used to comfort They comforted the living after the dead were buried the living after this manner first sit consolatio tua in Caelis secondly quis audet d●o dicere quid secisti thirdly they repeated these words of Esay chap. 25. 8. he will swallow up death in victorie and wipe away all teares from their faces and Psal 72. 16 they shall flourish and spring againe as the grasse on the earth they b●leeved the resurrection of the bodie therefore they called the Church-yard Beth chaijm domus viventium and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus viventium our soules lodge but a while in the bodie as in a tabernacle 2 Cor. 5. 1. so our bodies lodge but a while in the graue as in a tabernacle Act. 2. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resteth in hope as in a tabernacle and then they cryed Zacor●ki gnapher anachnu remember that we are but dust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus penset jacturam tuam and they conclude with this of Iob 1. the Lord hath given the Lord hath taken blessed be the name of the Lord. When their little children died they used not many speeches of consolation but onely said the Lord recompence thy losse Iob hath a notable saying I came naked out of my mothers wombe and I shall goe naked thither againe How shall I goe thither againe it is not taken for the same place but for the same condition hence it is that the inferior parts of the earth are called both the mothers wombe and the graue Psal 139. 15. I was curiously wrought in the lower parts of the earth that is in my mothers wombe Ephes 4. 9. Christ is said to descend into the lower parts of the earth that is into his mothers wombe and see the affinitie betwixt the belly and the graue Christ joyneth them together Mat. 12. As Ionas was three dayes and three nights in the belly of the Whale so shall the sonne of man be in the heart of the earth and Salomon Prov. 30. joyneth them together there are three things that are not satisfied the graue and the barren wombe c. The conclusion of this is let us remember Iob 30. Conclusion 23. that the graue is domus constitutionis omni vivo that is the house in which we are all appointed to meet and it is domus saeculi the house of our age in which we dwell a long time therefore we should often thinke of it and not put the evill day farre from us and make a covenant with death Of the IEVVES Oeconomicks Of the time of their Repast THey had but two times of their Repast Dinner and Supper they had no breakfast Peter had eaten nothing at the sixt houre Act. 10. 10. and Act. 2. 15. those are not drunke as yee suppose seeing it is but the third houre of the day But it may seeme that they used to breake their fast Object in the morning for Iob. 21. 4. it is said that when the morning was come Iesus stood on the shoare and said children haue yee any meat The reason of this was because they had fished all Answ the night and being wearie they refreshed themselues in the morning but we reade not that they used ordinarily to breake their fast in the morning Eccles 10. 16. Woe to thee O land when thy Princes eate in the morning they did not eat in the morning because it was the fittest time for judging and deciding Controversies and therefore the Whores of old were called Nonariae because Persius Satyr 1. they came not out to commit their vill any till after the ninth houre when men had ended their businesses and the Lord biddeth them execute judgement in the morning Iere. 21. 12. The time of Dinner was the time when they refreshed themselues first Ioh. 21. 12. Iesus said unto them come and dine so Luk. 11. 37. And as he spake a certaine Pharisie besought him to dine with him and the second refreshment was at the time of Supper this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they spent a longer time at Supper than at Dinner and therefore afterward they put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Banquets called Suppers sometimes Dinner and they called all Banquets Suppers in what time soever of the day they were although they were not in the Evening and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permutantur the one is put for the other as that which Matthew calleth a Dinner cap. 22. 4. Luke calleth a Supper 14. 16. The Greekes had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prandium secondly they The Greekes sed more sumptuously had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a refreshment betwixt Dinner and Supper which is called Merenda a beaver or afternoons drinke and they called this Caenae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirdly they had their Supper and then they had Banquets after Supper and this the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinè comessatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe a Banquet with whores and Paul alludeth to this word Rom. 13. 13. Let us walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Moabitarum honestly as in the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in rioting and drunkennesse not in chambering and wantonnesse And because the Iewes used to travaile so farre before the heat of the day therefore they called this space which they travailed diaetam terrae Gen. 35. 16. This sheweth their moderate dyet They were sparing at Dinner and they fed more freely at Supper the Lord gaue them bread in the morning and but Quailes at night Exod. 16. 12. They went to Supper at the ninth houre after the Evening They measured the houres by their shadow Sacrifice and before the setting of the Sunne they ended it this was called Hesperismus the ancient Greekes called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the time when a mans shadow was ten foot in length for they measured the houres by their shadow when the shadow was of such a length then it was such an houre when their shadow was six foot long then they used to wash themselues and when it was ten foote long then they went to Supper The meat upon which they fed at Dinner and Supper was called Sagnadah their sustentation and Tereph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcrum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esc● 〈◊〉 〈◊〉 〈◊〉

wee should not looke in a Parable to every particular circumstance in it but to the generall scope example the rich Glutton lift up his eyes and saw Lazarus in heaven therefore the damned in hell doe see the glorified in heaven a false collection and it is besides the intention False Collections from this Parable of the Parable so the rich Glutton prayed to Abraham therefore we may pray to the Saints departed or that there is water in heaven to quench the thirst of the damned or that the soules departed haue fingers or eyes or tongues or that the damned desire that their brethren come not to those torments all false collections but if they should gather that the children of God are in great joy and the damned in great paine that were pertinent Secondly that there is no redemption What may be gathered from this Parable out of hell thirdly that there is no refreshment to the wicked in hell fourthly that the desired of the wicked shall not be granted to them fiftly that those who will not be instructed by the Word here will not beleeue although one should come from the dead to them and lastly that the Word of God Moses and the Prophets are the onely meanes to beget faith in us here Thus farre we may stretch the Parable and then wee shall bring a good sense out of it but if we stretch it farther then we shall bring a wrong sense out of it the wringing of the nose bringeth forth bloud Prov. 30. 33. How the wicked may be inlightned by the Preaching of the Gospel and yet become worse after they be illuminated MAT 12. 43 When the uncleane spirit is gone out of a man he walketh through drie places seeking rest and findeth none then he faith I will returne unto mine house c. CHRIST having taught long amongst the Iewes and illuminated their minds by working sundry miracles amongst them and casting out Devils but having wrought no sanctification amongst them he bringeth this Parable The scope of the Parable of a man dispossessed of a Devill and being cast out finding the house emptie and trimmed returneth with seven spirits worse than himselfe There is the Parable here and the application of the The parts of it Parable the Parable is set downe at large and the application in few words even so shall it also be with this wicked generation The Parable it selfe hath three parts first possession secondly dispossession and thirdly repossession Possession in these words when the evill spirit is gone out of a man which implieth that he must first haue possession before he be cast out secondly dispossession and when he is dispossessed he wandreth in dry places and findeth no rest untill he returne and thirdly repossession he goeth and taketh with himselfe seven other spirits more wicked than himselfe and they enter in and dwell there and the last state of that man is worse than the first When the uncleane spirit is cast out He is an uncleane spirit first in the manner of his apparition secondly in the manner of his revelation and thirdly in the manner of his operation First in the manner of his apparition he appeareth in Satan uncleane in the manner of his apparition the likenesse of a Goat a stinking and a vile creature therefore the Lord saith They shall no more offer their sacrifices to Devils Deut. 17. 7. In the Originall it is Leshegnirim to the hayrie ones they are called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hayrie ones because they haue appeared in the likenesse of Satyres or wilde Goates Secondly the Devill is an uncleane spirit in the manner In his revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pytho of his revelation thou shalt not suffer Obh a Witch to liue Exod. 22. 18. Obh is called a Bottle or a Bladder the Witches are so called because Satan gaue his answers out of their bellies and out of the secret passages of nature and for this they were called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly he is an uncleane spirit in the manner of his In his operation operation where ever he lodgeth he defileth that soule and that bodie therefore the Scriptures call such somtimes dogges and swine Revel 22. 15. and the filthieft beasts that are but the holy Spirit is most comely in the manner of his apparition in his revelation and operation First in the manner of his apparition when he appeared it was either in the likenesse of a man or a Doue or How the Holy Ghost appeared in the likenesse of fiery tongues but he never appeared in the likenesse of any filthy beast Againe in the manner of his revelation he revealed himselfe to his Prophets in a most comly manner when he spake in them he spake not out of the secret parts of nature they did not foame at the mouth as those who were blasted by the Devill but the holy Ghost sanctified their tongues and in great modestie and comelinesse they spake the truth Thirdly in the manner of his operation he is most holy for where ever he lodgeth he sanctifieth and purifieth that soule and bodie therefore he is compared in the Scriptures to water and to fire and to the Fullers sope Psal 51. 7. Wash me and I shall be whiter than the snow in the originall it is Tecabbeseni play the Fuller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon me We may know then whether we be possessed by Satan or not if we delight in filthinesse or uncleannesse for uncleannesse is the unseparable effect of the uncleane spirit a man may be overtaken by Satan somtimes and Satan may in part pollute him but he delighteth not in it but if he delight to wallow in that The godly delight not in sinne sinne and make no resistance to Satan then he is certainly the habitation of Satan when one offered violence to a woman under the Law Deut. 22. 27. if shee cryed out she was not to die the death but if she held her peace and consented to that villany she was to die the death So when Satan commeth to pollute the soule and defile the bodie if he cry out with Paul O wretched man that I am who shall deliver me from the bodie of this death Rom. 7. 24. then we are not to die but if wee hold our peace delight in Satans temptations which pollute the soule and the bodie then wee are to die Is cast out of a man There is no creature in which Satan Satans delight is to lodge onely in man delighteth to lodge but onely in man when he entred into other creatures it was but onely to deceiue man as when he entred into the Serpent it was for this end to deceiue Eva he cared not for the Serpent it selfe so when he entred into the Gergesites swine it was not for the swine that he cared but onely that he might draw the hearts of the Gergesites from Christ by drowning of