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	end_n	life_n	7,923	5	4.6130	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54805	The creples complaint, or, A sermon preached Sept. 29, 1661 at Akly, near Buckingham, upon some sad occasion in which among many motives unto loyalty and other religious duties is proved, by lamentable experience, that good things are better known when they are not, than when they are enjoyed / by Thomas Philpot.	Philpot, Thomas, b. 1588?	1662 (1662)	Wing P2124A; ESTC R28438	45,670	51

that forty dayes should end their dayes made a Quadragessima or Fast of those forty dayes not having one day of feasting in it unlesse it were Festum cineris a feast of ashes considering how soon to ashes they might be turned But we with those in the dayes of Noa eat drink marry and are merry cast away all sorrow and yet with Jerusalem do not know whether the day of our Visitation may not be before to morrow Now as our English are careless in keeping their Language from corruption so the true Brittans are as careful to keep theirs from being corrupted and though the Dialect may differ yet the Idiom is still the same and not as much as an iota alter'd since first it was spoken as appeareth by an ancient Manuscript being one of David's Psalms written in Welch and so long since that we need not inquire for any other Original it being as likely to be penned by David and writ with his own hand as any Psalm made by Moses Assaph or any other some of the words I have set down and how they do agree with the writings of these times any ingenuous Native shall be the Judge Trugarog a glas-lawn yw'r Arglwydd hwyrfrydic i lid a mawr o drugarogrwydd The Lord is full of compassion slow to anger and of great mercy Thus we may see that how careful soever others are yet we are careless of all such thin●s as do concern us and all for want of constancy And so we come to Courage which is the second thing that is required which must be performed as often as any lawful cause is offered concerning which Courage though every man cannot be a Mucius Scevola to fly into the fire to save his Countrey from the flame yet he must not be a Mecius Cephesies to sit still and be of no side when there is occasion of sideing And if a man be a Mephiboseth and not fit to fight then he must with Nicodemus come by night and shew his love unto his Lord with such accommodation as may be consonant to his condition First when flags of defiance are set up at Sea when fire and water do strive which of them shall out-rore each other we must not like cowards creep into our Cabins or get within the gable but with Saint Pauls follow-passengers every man must be doing something that all may not be undone Secondly when bullets are flying in the field we must not with the Ephraemites turn our backs and run away so fast that we shall out-fly the bullets but observe the word of Command given to the Ephesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stand as a Statue though the storm be never so tempestuous And now as our Countrey hath expected her part so Tully hath appointed the next part for our Parents to whom we must not with the Hypocrites cry Corban preferring a feigned Sacrifice before a filial Obedience but with the Stork 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who when their Dams are aged and not able to help themselves do nourish them as they were nourished by them when they were young But if we will not learn of birds we may learn of men Anchises when he was left in the Trojan flames his son Aeneas did not fear the fire but ran into it bearing his father on his back and bringing him out of it having more smell of the fire about him than the three children had when they came out of the fiery furnace We read also of a daughter who when her father was to be starved in prison did feed him so long with her breast-milk unknown to his enemies that her piety at last being perceived the daughter was praised and the father pardoned But many of us are so far from this piety that we are like those Hippopotami or savage creatures who are the death of their Sire for the insatiable desire they have of their Dam or like Aristotles Spiders or Saint John Baptists Vipers who enjoy their life by the death of their genitors or else why hath it been said as it is said in St. Matthew Filius ante diens parrios inquirit in annos Mat. 21. the children shall rise up against their Parents and cause them to die The last part that is expected of us is from our friends where although every man cannot be a Damon and Pythius a Pilades and Orestes a Jonathan and a David Yet he must be alter idem ad aras both as one and one unto the end Unas bodas in Spanish signifieth a married couple or a wedding And though friends have not one body as man and wife have or should have Joh. 2.1 yet they should have but one soul sympathising both in their sorrows joys and sufferings There were in the memory of a man two Didymi or twins who as it should seeme had but one soul betwixt them for the first-borne was lively chearful and fell to the ter the other lay like a child still-born having so much heat only that there was hope of life and in those conditions they both continued about six hours but when the soul had acted its part with the first-born she began to enter into the other and then the first-born began to droop and the later grew as lively as the former did before and so continued in their vicessitudes and strange intercourses six dayes together keeping life and death betwixt them at last the soul being weary and tired as it were with so many transmigrations departed from them laving them both dead in that order as she gave them life Such a soul should be betwixt two friends the one willing to leave his joy that the other might not grieve the other to lose his life that the other might live Nam sic Eurioli Perithoique fides such formerly was the love of friends and such should be their love unto the end But the love of friends in these our dayes is not unto the end but for ends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath a friend hath a treasure saith Periander but he might as well have said he that hath a treasure hath a friend for so saith Job wealth maketh many fri nds but poverty seperateth a mans neighbours from him Meander secondeth both Job and Periander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath a table hath a friend but he that hath no table hath no friend and so saith Ben Sirach Ecclus. 6.10 There is a friend at thy table but he will not continue in the time of affliction The birds would never have come unto Abrahams bare Altar but when the Sacrifice was on he could hardly beat them off Where the bodies are saith our Saviour the Eagles will resort Which words as they have admitted sundry contrary constructions some of them aluding to what hath been said so it may admit this one construction more that is where bodies are subject unto sin especially unto that silly sin of self-love there the flatterers love to flock together Who as Carrain Crows

drink indeed and yet we do not read of any Blood that he had lost before the words were spoken wherefore omitting the multiplicity of opinions as also the Schoolmens Praepositions of Trans Sub Con and Super we may believe that in the Elements before they are made Sacraments there are some Transi●ients transcending the reach of humane reason but Quo mod● or in what manner these transmissions are or in what measure or manner Christs Body is in the Bread or his Blood in the Wine I think it modesty not to meddle but to refer it to Christ that at his coming he may resolve the question Yet mean while this we may say of this Sacred Sacrament He was the Word that spake it He took the Bread and brake it His Body he did make it So I believe and take it And he that so taketh it unless judicious men are mistaken take this not amiss Now as there are diversities of gifts by the same Spirit as saith St. Paul so there are diversities of operations wrought by such Ministers as God hath ordained by the same Spirit to work his Miracles for the waters as before hath been said have not only been turned into blood but into fire and that fire again into water for Baptismus fluminis the Baptism of water and Baptismus flamminis the Baptism of fire are both one Baptism First John baptizeth with water unto Contrition Secondly Christ baptizeth with fire unto Remission as may best be expressed by St. John Baptists own words I indeed baptize you with water unto Repentance but he that cometh after me will baptize you with the Holy Ghost and with sire The one saying Repent and you shall be baptized the other Be baptized and you shall be saved Which Aequitollence of contrary Elements maketh a reconciliation of greater contrarieties For Nature and Grace being in a Diametrical opposition the Spirit and the flesh at open defiance one against the other yet now Grace by this Baptism beginneth to supply the defects of Nature and the Spirit is willing to support the weakness of the flesh Alterous sic Altera poscit opem res conjurat amicè the Lyon and the Lamb have lien together the Cocatrice and the Child have kissed each other And yet for all this that Sacred Sacrament of Baptism which hath reconciled so many Millions of souls unto God who have been separated from him by Original sin is now among many like an old Almanack quite out of date and set behind the door both in respect of the matter and of the form First Baptism it self being the Free-hold of the Elect and such a Patrimony of Grace that a child may claim his admission unto it so soon as he is eight dayes old must now be Ad libitum Domini deferred until the child be come to the years of discretion who if he doth Paetrisare or be like the Parents will be Ad Graecas Calendas or never since there was never any such day in the Kalender Secondly For the form The Font so termed from being the fountain of grace is like an old Fabrick or house of Hospitality quite out of fashion and in such disgrace that a Barbers Bason is preferred before it which is only fit for a Midwife in a Chamber in a case of necessity but far unfit for a Minister in the Church unless he want a Font or Conformity In all which Dum stulti vitant vitia in contraria currunt we strain at Gnats and swallow Camels stumble at straws and leap over blocks who fearing Superstition fall into Judaism as well in the Administration of Baptism as of the Lords Supper First Why should not the Font having been so many hundred years used in the Church to baptize children be as convenient for the same use still as of late in a Bason unless it were because as the blood was in the Bason at the Passover which was sprinkled upon the door-posts so the water must be in a Bason which is to be sprinkled on the children which are to be baptized But did we look into the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Latine word Immergo both being to duck under water or to dip signifying That sin is drowned and the sinner saved We would imagin that the dimensions of a bason would be too shallow for so deep a mystery But as Dato uno absurdo sequuntur mille one absurdity granted you may grant a thousand So from one Judaisme we fall into so many that decency and order once laid aside we shall think that all things are done decently that are done out of order and so we shall stand when we should kneel sit when we should stand and sit at the Sacrament when we should neither sit nor stand which is also done in a way of Judaism supposing that the Disciples did either sit or stand when they did receive the Sacrament or eat the Passeover But Lectis discumbentes was not sitting on their beds which usually served them for tables but leaning on their beds this leaning might be done with more ease if they did kneel but if they did not kneel they could not well lean without bending the knee But well may we dislike the Ceremonies of the Church when we do not like any thing that is substantial in the Church for we are alway contending De lana caprina seeking knots in Bulrushes alway complaining because we have no cause to complain First the Altar must not stand Alterwayes nor the Common Prayer be said at it unlesse we may alter both as we please But the quarrel against the Book of Common Prayer is not because there is swearing and conjuring in the Letany for we can swear and forswear it again without any great scruple of conscience with Ligatures if you read Agrippa so bewitch one another that we need no other conjuration There is one other thing in the Common Prayers which doth trouble us more than any thing that is in the Letany We may find that in the Introduction to the Commination ordained to be used on Ash-wednesday that Confession and Penance is much to be desired Psal 53 5. which being desired we may fear that in time it may be required but to any one so fearing he may say Quid timeam ignoro tim●o tamen omnia demens which David doth English They were in great fear where no fear was Now in this long digression lest we should forget our poor Creple who is not yet gone from the Bath of Bethesda I must tell you that there is one Bath more in which the Angel must move the waters It is a Bath of Brine which is a singular good medicine for any Ache in the body and as Soveraign for any Agony of the soul it is not an ordinary brine but distilled from the Alimbicks of the eyes and as the Angel striking the Rock the waters ran in dry places so also he striking or cleaving our petrated hearts the tears