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	hell_n	16,892	5	7.9791	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A58173	Miscellaneous discourses concerning the dissolution and changes of the world wherein the primitive chaos and creation, the general deluge, fountains, formed stones, sea-shells found in the earth, subterraneous trees, mountains, earthquakes, vulcanoes, the universal conflagration and future state, are largely discussed and examined / by John Ray ...	Ray, John, 1627-1705.	1692 (1692)	Wing R397; ESTC R14542	116,553	292

and fruit of faith We must work while it is day the night of death cometh wherein no man can work John 9.4 And therefore the time our bodies shall rest in the grave should it be a thousand years will little avail us for if the soul be mean while awake the certain and dreadful expectation of the Sentence of Condemnation to an eternal Hell at the Day of Judgment will be little less afflictive than the Torments thereof themselves I might add by way of Digression that Sin and Wickedness is naturally productive of Hell in the Soul A wicked Man carries Hell in his Breast Sin necessarily infers Misery It is contrary to the nature of the Soul and whatsoever is so must needs be grievous Diversion and Non-Attention to his Condition is the wicked Man's only Security I have heard it often from a great Divine in his Sermons That there is but a Thoughts Distance between a wicked Man and Hell For do but fix and bind his Thoughts to the Consideration of his Life and Actions and he will anticicipate Hell himself he shall need no infernal Furies to lash him he will be his own Tormentor such a Man's Pressures will be heavy enough should the Divine Nemesis superadd no more The Reason of this I have given in a former Discourse and therefore shall now omit what else might have been added on this particular Secondly It much concerns us upon account of the future Judgment which shall be at the Dissolution of the World to have our Conversation in all Holiness as we desire to avoid that Shame and Misery which will then otherwise certainly befall us 1. As we desire to avoid that shame which will cover our Faces at that day If here Shame and Disgrace be more grievous and insupportable than Death it self what will it be then when the Soul shall be rendred more quick and apprehensive and sensible of such Impressions There is nothing shameful but sin nothing else hath any natural Turpitude in it Shame follows Sin as the Shadow doth the Body He that will commit the one cannot avoid the other Therefore such wicked persons as have not quite renounced Modesty and lost all Sense of Shame especially if guilty of secret Crimes the Consideration of a future Judgment would be a powerful Curb to restrain them from Sin for the future because then God will produce and bring to light the hidden things of darkness and disclose and make manifest the counsels of all hearts 1 Cor. 4.5 Then he will judge the secrets of men by Jesus Christ Rom. 2.16 Then will he bring every work into judgment with every secret thing Eccles 12.14 For would they but consider and ponder what Confusion will overwhelm them when this shall be done in the face of the whole World and before all that knew them and they not able to make any denyal or excuse This I say if any thing would be a powerful Curb to withhold them from those Enormities to which this shame is appendant It may be thou madest a great Figure in the World for Piety and Religion wouldst seem to be some Body in the Eyes of Men when thou wert false and unsound didst harbour and nourish some Viper in thy Bosom Introrsum turpis speciosa pelle decorus When thy secret Faults shall be exposed before thy Neighbours and Friends and Children And the shame of thy nakedness shall be made to appear Revel 3.18 How wilt thou then be confounded and astonished and unable to lift up thy Head What horrour will then seize thee When thy confusion shall be continually before thee and the shame of thy face shall cover thee Psalm 44.15 It concerns thee therefore to look about thee in time and search thy Conscience to the Bottom to remove whatever grates to cast out whatever offends tho never so customary never so pleasing to Flesh and Blood to apply thy self to the Merits and Satisfaction of Christ Jesus for the Expiation of what is past and for the future to resolve and endeavour the amendment of whatsoever hath heretofore been amiss in thee and to beg the assistance of the Divine Grace to strengthen in thee every good purpose and resolution of heart and to enable thee to bring it to issue and effect And for thy security I think it good advice to resolve so to behave thy self in thy retirements so to live in the secret of thy Chamber and Closet as though the doors were thrown open upon thee and all the eyes of the World beheld thee as though thou were 't in the Arena of a publick Theatre exposed to the view of Men and Angels I remember the Ingenious Writer of Politick Discourses Boccalini doth often divert himself and his Reader with facetious Reflections upon the contrivance of a Window into the Breast which if I mistake not he fathers upon Lipsius However he may deride it I think it would be prudent counsel to give and take for every Christian So to live and carry it in the secret of his heart as if there were a Window into his Breast that every one that passed by might look in thereat and see all the thoughts and imaginations that passed there that found any en●ertainment or acceptance with him For though indeed God searches the hearts and ●eins and understandeth our thoughts afar off Psal 139.2 Yet such is the hypocrisie of mankind that they do for the most part more reverence the eyes of men than of God and will venture to do that in his presence which they would be ashamed the eyes of man should see them doing You will say Is it not better to be modest than to be impudent Is it not better to conceal than to publish ones shame Is it not better to reverence man than neither God nor man Doth not the Scripture condemn a Whores fore-head Is it not a true Proverb Past Shame past Grace Was it not good advice of a Cardinal as I remember Si non castè tamen cautè He that hath devoured shame what bridle is there left to restrain him from the worst of evils I answer That it seems indeed to me that publick sins of the same nature are more heinous than secret and that impudence in sinning is an aggravation of the sin For open sins dare God and bid defiance to Heaven and leave the sinner unreclaimable and are of more pernicious influence I do not now speak of the hypocrisie of feigning holiness to serve our own ends which is rightly esteemed duplex iniquitas but that of concealing and hiding vicious actions to avoid the shame of men And yet there is a great obliquity in this too Because even this is a slighting and undervaluing of God a preferring of man before him setting a greater price and esteem upon the praise and commendation of men than the praise and approbation of God John 12.43 God sees the secretest actions yea the most retired thoughts They that believe this and yet make

humore omni consumpto totus mundus ignesceret This Dissolution of the World they held should be by Water and by Fire alternately at certain periods but especially by Fire which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Stoicks say that the cause of the destruction of the World is the irresistible force of Fire that is in things which in lon● periods of time consumes and dissolves al● things into itself Euseb Praep. lib. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mo●● ancient of that Sect held That at certain v●● Periods of time all things were rarified int● Air being resolved into an Ethereal Fire This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Stoicks we find mentioned by many both Christian and He●then Writers as besides the fore-quoted M●nutius Felix Justine Martyr Clemens Alexandrinus in 5 Strom. Plutarch Seneca an● others The time of this Conflagration Seneca determins not but saith only it shal● be when God pleases 3 Quaest nat cap● 20.8 Cùm Deo visum vetera finire ordi●meliora When it shall seem good to God 〈◊〉 put an end to old things and to begin better Some there be who tell us of the Annus Platonicus or magnus by which they understand such a period of time as in which all the heavenly Bodies shall be restored to the same Site and distance they were once in in respect of one another As supposing that all the Seven Planets were at the moment of Creation in the first degree of Aries till they come all to be in the same degree again all that space of time is called the Great Year Annus magnus In this Year they tell us that the height of Summer is the Conflagration and the depth of Winter the Inundation and some Astrologers have been so vain as to assign the time both of the Inundation and Conflagration Seneca 3. Quaest Nat. cap. 20. Berosus qui Belum interpretatus est dicit cursu ista syderum fieri adeò quidem affirmat ut conflagrationi atque diluvio tempus assignat Arsura enim terrena contendit quando omnia sydera in Cancro convenerint inundationem futuram quando eadem syderum turba in Capricorno convenerit Berosus who interpreted Belus saith that those things come to pass according to the course of the Stars and he so confidently affirms it that he assigns the time both for the Conflagration and Inundation For that all Earthly Bodies will be burnt up when all the Stars shall meet in Cancer and the Inundation will fall out when the same shall be in conjunction in Capricorn Concerning the manner of this Conflagration they held it should be sudden Senec. Natura subitò ad ruinam toto impetu ruit licet ad originem parcè utatur viribus dispensétque se incrementis fallacibus Momento fit cinis diu sylva c. Nature doth suddenly and with all its force rush on to Ruin though to the rise and formation of things it useth its strength sparingly dispensing its influence and causing them to grow by insensible degrees a Wood is long in growing up but reduced to ashes almost in a moment And some of them were so absurd as to think that the Stars should justle and be dashed one against another Senec. lib. de consolatione ad Marciam Cùm tempus advenerit quo se mundus revocaturus extinguat viribus ista se suis caedent sydera syderibus incurrent omni flagrante materia uno igne quicquid nunc ex disposito lucet ardebit Here by the way we may with Doctor More Souls Immortality lib. 3. cap. 18. take notice how Coursly not to say Ridiculously the Stoicks Philosophize when they are turned out of their Road-way of Moral Sentences and pretend to give an account of the Nature of Things For what Errours can be more gross than they entertain of God of the Soul and o● the Stars they making the two former Corporeal Substances and feeding the latter with the vapours of the Earth affirming that the Sun sups up the Water of the great Ocean to quench his Thirst but that the Moon drinks off the lesser Rivers and Brooks which is as true as that the Asse drank up the Moon Such Conceits are more fit for Anacreon in a drunken Fit to stumble upon who to invite his Companions to Tiple composed that Catch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then to be either found out or owned by a serious Philosopher And yet Seneca mightily triumphs in this Notion of foddering the Stars with the thick Fogs of the Earth and declares his Opinion with no mean Strains of Eloquence c. As for the extent of this Conflagration they Held that not only the Heavens should be burnt but that the Gods themselves should not escape Scot-free So Seneca Resoluto mundo Diis in unum consusis And again Atque omnes pariter Deos Perdet nox aliqua Chaos Is not this wise Philosophy If their Morality were no better than their Physicks their Wise man they boast of might be so denominated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they of Gotham But let us look a little further and we shall find that the Stoicks were not the first Authors of this Opinion of the Conflagration but that it was of far greater Antiquity than that Sect. Others of the more ancient Philosophers having entertained it viz. Empedocles as Clemens Alexandrinus testifies in his 5 Strom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Heraclitus as the same Clemens shews at large out of him in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amp c. And Laertius in the Life of Heraclitus He taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there is but one World and that it was generated out of Fire and again burnt up or turned into Fire at certain periods alternately throughout all Ages I might add to these the Ancient Greek Poets Sophocles and Diphilus as we find them quoted by Justine Martyr and Clemens Alexandrinus Neither yet were these the first Inventers and Broachers of this Opinion but they recieved it by Tradition from their Forefathers and look'd upon it as an Oracle and Decree of Fate Ovid speaks of it as such in the first of his Metamorphosis Esse quoque in fatis reminiscitur affore tempus Quo mare quo tellus correptáque regia coeli Ardeat mundi moles operosa laboret Besides by Doom Of certain Fate he knew the time should come When Sea Earth ravisht Heaven the curious Frame Of this Worlds Mass should shrink in purging Flame And Lucan Hos Caesar populos si nunc non usserit ignis Vret cum terris uret cum gurgite ponti Communis mundo superest rogus ossibus Astra Misturus If now these Bodies want their Fire and Urn At last with the whole Globe they 'll surely burn The World expects one general Fire and Thou Must go where these poor Souls are wandring now Now through some are of an Opinion that by Fata here are

mans reason that these prettily shaped Bodies should have all those curious Figures and Contrivances which many of them are formed and adorned with generated or wrought by a Plastic Vertue for no higher end than only to exhibit such a form This is Mr. Hook's Argumentation To which Dr. Plot answers That the end of such Productions is to beautifie the World with those Varieties and that this is no more repugnant to the Prudence of Nature than is the production of most Flowers Tulips Anemones c. of which we know as little use of as of formed Stones But hereto we may reply That Flowers are for the ornament of a Body that hath some degree of life in it a Vegetative Soul whereby it performs the actions of Nutrition Auction and Generation which it is reasonable should be so beautified And Secondly Flowers serve to embrace and cherish the Fruit while it is yet tender and to defend it from the injuries of Sun and Weather especially for the Protection and Security of the Apices which are no idle or useless part but contain the Masculine Sperm and serve to give fecundity to the Seed Thirdly Though formed Stones may be useful to Man in Medicine yet Flowers afford us abundantly more uses both in Meat and Medicine Yet I must not dissemble that there is a Phaenomenon in Nature which doth some what puzzle me to reconcile with the prudence observable in all its works and seem strongly to prove that Nature doth sometimes ludere and delineate Figures for 〈◊〉 other end but for the ornament of some Stones and to entertain and gratifie our Curiosity or exercise our Wits That is tho●● elegant impressions of the Leaves of Plan●● upon Cole slate the knowledge whereof 〈◊〉 must confess my self to owe to my Learned and Ingenious Friend Mr. Edward Lloyd o● Oxford who observed of it in some Cole pits in the way from Wychester in Glocestershire to Bristoll and afterwards communicated to me a Sample of it That which 〈◊〉 found was marked with the Leaves of two o● three kinds of Ferns and of Harts-tongue He told me also that Mr. Woodward a Londoner shewed him very good Draughts of th● common female Fern naturally ●●ormed i● Cole which himself found in Mendip Hills and added that he had found in the same Pits Draughts of the common Cinquefoil Clover-grass and Strawberries But these Figures are more diligently to be observed and considered Secondly There are found in the Earth at great distance from the Sea real Shells unpetrified and uncorrupted of the exact Figure and Consistency of the present natural Sea-shells and in all their parts like them and that not only in the lower Grounds and Hillocks near the Sea but in Mountains of a considerable height and distant from the Sea Christianus Mentzelius in his Discourse concerning the Bononian Phosphorus gives us a relation of many Beds of them found mingled with Sand in the upper part of a high Mountain not far from Bologna in Italy His words are these Non procul monte Paterno dicto lapidis Bononiensis patria unico forte milliari Italico distanti loci nomen excidit memoriâ ingens mons imminet praeruptus à violentia torrentium aquarum quas imbres frequentes ex vicinis montibus confluentes efficiunt atque insignes terrarum moles ab isto monte prosternunt ac dejiciunt In hac montis ruina superiore in parte visuntur multae strages seriesve ex testis conchyliorum omnis generis plurimâ arenâ interjectâ instar strati super stratum ut chymicorum vulgus loquitur Est enim inter hasce testarum conchylior● strages seriésve arena ad crassitiem uln●● ultra interposita Erant autem testae va●●rum conchyliorum omnes ab invicem distin●●e nec cuiquam lapidi impactae adeò ut sep●●tim omnia manibus tractari dignosci p●●rint Effecerat hoc arena pura nullo l● lutove intermixta quae conchyliorum test ●s 〈◊〉 fervaverat per multa secula integras I●●rea verò diuturnitate temporis omnes istae 〈◊〉 erant in albissimam calcem facilè resolubila Fabius Columna also observes that in t●● tophaceous Hills and Cliffs about Andr● in Apulia there are found various sorts 〈◊〉 Sea Shells both broken and whole unco●rupt and that have undergone no change A● Ovid in Metam lib. 15. Et procul à pelago Conchae jacuere marine I am also informed by my Learned and W●● thy Friend Dr. Tancred Robinson That S●nior Settali shewed him in his Museum ● Milan many Turbens Echini Pearl-she● one with a Pearl in it Pectunculi and s●veral other perfect Shells which he himse● found in the Mountains near Genoa and a●terwards my said Friend took notice al● of several Beds of them himself as he passe over Mount Cenis above fifty Leagues distant from the Sea Moreover my forementioned Friend Mr. Lloyd sent me perfect Escallop and Sea-Urchin Shells exactly resembling the like Sea-Shells both for figure colour weight and consistency which he himself gathered up near Oxford Now that Nature should form real shells without any design of covering an Animal is indeed so contrary to that innate Prolepsis we have of the Prudence of Nature that is the Author of Nature that without doing some Violence to our Faculties we can hardly prevail with our selves to believe it and gives great countenance to the Atheists assertion that things were made or did exist by chance without counsel or direction to any end Add hereto Thirdly That there are other Bodies besides Shells found in the Earth resembling the Teeth and Bones of some Fishes which are so manifestly the very things they are thought only to resemble that it might be esteemed obstinacy in any man that hath viewed and considered them to deny it Such are the Glossopetrae dug up in Malta in such abundance that you may buy them by measure and not by tale and also the Vertebres of Thornbacks and other Cartilagineous Fishes there found and sold for Stones ●mong the Glossopetrae which have no greater dissimilitude to the Teeth of a living Shark and Vertebres of a Thornback then lying so long in the Earth as they must needs have done will necessarily induce And if the very inspection of these Bodies is not enough to convince any man that they are no Stones but real Teeth and Bones Fabius Columna proves it by several strong Arguments 1. Those things which have a woody bony or fleshy nature by burning are changed first into a Coal before they go into a Calx or Ashes but those which are of a tophaceous or stony substance go not first into a Coal but burn immediately into a Calx or Lime unless by some vitreous or metallick mixture they be melted Now these Teeth being burnt pass presently into a Coal but the tophous substance adhering to them doth not so whence it is clear that they are of an osseous and no stony nature Next he shews that they do not shoot into this