Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	brethren_n	eat_v	16	3	7.5188	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96181	A prospect of eternity or Mans everlasting condition opened and applyed. By John Wells Master of Arts, sometimes Fellow of St. Johns Colledge in Oxford, and now Pastour of Olaves Jewry LONDON.	Wells, John, 1623-1676.	1654 (1654)	Wing W1294; Thomason E1476_3; ESTC R209527	171,333	437

minded Psal 49. 14. his everlasting condition nor laid up for it he fals into the arrests of death But the Saints whose word all his life time hath been eternity and who hath been in all his conversation pronouncing this shibboleth he fals into the embraces of it he may be said as Christ was Joh. 10. 15. To lay Morte tabernas nostras pulsante non terremur down his life to lay down his head upon the cushion of the grave and sweetly to sleep being rockt to it by death Now what sweetens and facilitates death to a believer only he hath studied eternity and hath got the scarlet thread in the window eternity Josh 2. 18. is assured to them The Saint whose heart is landed at the staires of eternity before when he comes to die he doth but as the Sun breake thorough a cloud to shine both gloriously and eternally and indeed the body of a Saint is but the darke cloud the curtain drawn before his shining soul Rally therefore and muster up all your thoughts and let them meet with eternity this is the way to perfume the winding sheet to strow flowers on the coffin and to make death it self smile and become a pleasing presage to a more pleasing crown The thoughts of eternity would make death more welcome I long saith the Saint whose heart before is in heaven to come to the stage of eternity he Phil. 3. 20. is in a longing fit impatient as the longing woman and smiling with joy Rev. 22. 20. and triumph on approaching death cries welcome that parting blow that brings me into the everlasting embraces of my dear Redeemer CHAP. XVII Vse of Exhortation Branch 2 The next branch of the Use shall be That we would make sure of Eternity THere are two great ends Why the wombe delivered us into the world the one is to adore an eternall being the other to obtaine eternall life and where the first is rightly performed the second is infallibly accomplished It was a good question the young man proposed What shall I do to inherit eternall life Luk. 10. 25. And indeed the answering of this question cals for all our cares feares troubles time duties industry and what ever fals within the verge of our highest and most extended capacities Things that are most precious we most secure and expose to them to the least hazard our jewels are lockt up in our cabinets our gold seald up in the coffer Now the excellency of man is his soul the excellency of the soul is life and the excellency of life is eternity and with what ambitions should we graspe the diademe of a blessed eternity What artifices did Si peccandum est pro corona est peccandum Absalon use to secure his Fathers throne to himself he lies with his Fathers Concubines in the sight of the people 2 Sam. 16. 22. a most odious practise What 2 Sam. 13. 9. wayes did Ammon use to secure his beauteous Sister for his lustfull embraces he bolted out all that might interrupt his unnaturall incest What Luk. 12. 20 21. thoughts did the Rich man take to secure his plenties the overflowing abundance of his fruites he erects new barnes and leaves not his Corn either a prey for the birds or a morsell for the Gleaners And the Barbarous Turke he kils all his younger Brethren and sacrifices them to his bloudy ambition that he might secure the Crown to himself And shall we be Omnia ei salva sunt cui salva est aeternitas lesse solicitous in our fears cares our holy policies and sacred stratagems to secure etetnity that everlasting blessednesse which is the supreme gift of God the reward of Saints the honour of Angels the rich provisions of heaven and the totall of all Christs merits and bloudy passion How canst thou dear Christian be satisfied or thy heat chilled and ambitions surfeted till thou hast obtained the reversion of a glorious eternity and God hath entailed on thee a crown of 2 Pet. 1. 10. immortality Review with thy selfe the bowels of Gods pity the voice of Christs bloud the desperatenesse and activenesse of Satans malice the shortnesse and uncertainty of thy own life the accusations of thy guilt Nay the very present glory of the triumphant Saints all call upon thee to make sure of eternity Canst thou sleep on the main mast with the dreadfull Ocean under thee or take up thy lodgings in the enemies field What doest thou else when thou hast nothing to shew for eternity Consider thy danger and disadvantagein this Those who can clear up no propriety in a blessed eternity may be considered under a double notion I. As sinners and with what a multitude of dangers is every Christlesse soul encompassed He is but as a wanderer in the wildernesse who may be a prey for every beast he is out of all protection God may suffer 1. Satan to destroy him had not Job been a righteous man his disease Job 2. 4. probably had been his death and Satan had not only been his tormentour The danger that every wicked man is in but his executioner every wicked man is Satans prisoner and who knowes how soon he may be his prey 2. God may suffer the Creature to destroy him as the Lyon did the Prophet 1 King 13. 24. the Bears the children and the 2 King 2. 24. wormes King Herod in all his magnificent Act. 12. 23. pompe Every creature is up in armes against a wicked man and wants only the word of commission to fall on and destroy him Gods wrath and his wretchlesnesse can turne the persumes of the world into ponyards as the Pope who died with joy 3. God may suffer him to destroy himself as Judas did and to become his own assasinate It is only the untired boundlesse patience and infinite long-suffering of God that keeps the wicked mans knife from his own throat Every sinner did not Gods mercy throw a chaine over him he would make his grave in his own wounds he would with Saul fall on 1 Sam. 31. 4. his own sword or like the Jaylour Act. 26. 27. be ready to fall a sacrifice to his own bloudy distemper For God withdrawing his providentiall care from a sinner what should hinder but that nature it self should become a stepmother 4. God himself may destroy a wicked man by an immediate execution as he did Aarons two sons Lev. 10. 2. these unhappy brethren who were brethren not only in nature but in iniquity and misery who as they came from the same wombe so they found the same death I say these brethren offered up strange fire but once but a sinner is continually offering the strange fire of his lusts and therefore God himself may breake him in pieces as a Potters vessell 5. And lastly God may suffer good men to destroy him As Phinehas who quenched the lust of that adulterous couple

die of it self unlesse it wither by the command of a superiour power but of it self it cannot die for in its own nature it is immortall its essence is eternall One cals the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is Eccles 12. 7. a bud of eternity the originall of the soul speakes it's immortall God still Mat. 10. 28. breaths into men living souls and our souls come from the father of lights God lights up souls in men they bubble 2 Cor. 5. 10. forth from the fountain of Spirits Act. 23. 8. that spirituall essence They are a Act. 7. 59. beam of the most glorious Sun Our Mors saepe somno in Scripturis comparatur Joh. 11. 11. 1 Thess 4. 13. sed sciendum quod hic somnus homini mortuo attribuatur non ratione animae quae est purus actus sed ratione corporis Chemn bodies were raised out of the dust but our souls are of a more noble descent and originall the soul runs parallel to all eternity There are strong and pregnant probabilities of the souls immortality to a naturall eye to a Philosophicall eye with common light And 2. To evidence the souls unperishablenesse we may but take notice how oftentimes in a languishing and consumed body you have a most vigorous well-complexioned and flourishing soul Sometimes the soul is so acute that it even cuts the sheath of the body in sunder the body is oft in the wane when the soul is in the full all which speakes the souls in mortality so that naturally the soul cannot die To this argument I might annex many more 3. As the testimony of conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys which discernes between good and evill and often rejoyceth in the one and trembles at the other even when there is no humane witnesse or fear of man to cause either What is the reason that oftentimes when the sinner hath committed some villanous act and the Sun it self hath not been conscious to it but it hath been perpretrated with admirable secresie yet then the sinner Multa argumenta probant animae immortalitatem 1. Dei cognitio qua imbuitur quia ad vitae sontem non pervenit vigor evanidus 2. Praeclaris dotibus quibus pollet anima divinum aliquid ei insculptum esse clamitat totidem essentiae immortalis testimonia quot recta justa honesta concipimus quae sensus corporis latent c. is broken upon the wheel and tortured upon the wrack of conscience doth not this clearly and pregnantly demonstrate that there is a future immortality and the soul shall be dragged to a fearfull tribunall why should the soul tremble at a sinfull if secret commission could it be ascertained of a safe impunity And happily the sin committed is a violation of Gods law and not mans or it may be so clancularly acted that the eye of man may be never privy to it This and many other arguments bring in their attestation for the souls immortality and that unfadingnesse is essentiall to it And therefore the assertion remaineth firme that there can be no conclusion in eternity by dissolution in reference to the soul for that is immortall And 2. Neither shall the body die after the resurrection this the Scriptures clearly affirme I shall only cast my eye upon one pregnant and full place 1 Cor. 15. 53. where the Apostle speaking of the manner of the Resurrection saith This corruptible must put on Memorandum est quod Apost dicit demonstrativè Hoc corruptibile hoc mortale sc corpus aperte sic indicans hoc non aliud s●bstantia corpus quod nunc mortale gestamus immortale tandem resurrecturum Par. incorruption and this mortall must put on immortality speaking of our bodies Then shall the persons of mankind be eternized in their subsistencies nor shall death or decay eat or worme out their beings But these shattered pieces of clay our bodies which here are but the sinke of diseases and have a thousand windowes in them for death to creep in after the resurrection shall fall asunder no more Gods decree shall infuse into them an essentiall immortality And if we consider the bodies of mankind after the resurrection as related to the Saints or sinners 1. As the rich cases of the soules Luk. 20. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the glorified Saints they cannot die Let that clear text give in its verdict Phil. 3. 21. Who shall change our vil body that it may be fashioned like unto Cristus transfigurabit corpus in aliam figuram non essentialem sed accidentalem ut sc ex corruptibili faciat corpus incorruptibile ex passibili impassibile ex terrestri coeleste A Lap. his glorious body observe here a rare change indeed but no intimation of death the bodies of the Saints which here were the common subjects of pain torment and distemper when past the resurrection shall outvie the Sun in glory 2. Nor can the bodies of the damned die after the resurrection those deformed cages of more deformed soules shall never be blest with a dissolution Divine wrath shall make the bodies of the reprobates lapides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like those stones which naturalists speak of which do alwayes burn They shall be buts for the arrowes of Gods displeasure ever to be shot at the smoak of the lake shall not smother them nor the flames of hell consume them not the least member shall be turned into cinders by everlasting burnings The torments of hell are Mat. 25. 46. often called fire whether figurative or Mat. 3. 12. reall we shall not discusse the question Mat. 25. 41. but this we may conclude that the bodies of the damned are more proper fuell for fire then the souls Isa 33. 14. and everlasting burning will call for immortall bodies Nor shall eternity have an end by annihilation After the passage of millions of ages in eternity mans person shall not be annihilated the glorious Saints shall not be by divine power reduced into an empty nothing those crowned personages shall not be folded up in a confused Chaos Nor Poena infernalis est restis ex tribus c●ntexta funiculis ex obscuritate tenebrarum acerbitate poenarum diuturnitate miseriarum Innoc. shall the tortured Hypocrites be reduced into their primitive and originall principles or blow themselves up into an aery conception a meer chimera for besides the absurdity of such a fond im●gination which hath no argument or reason to be founded or bottomed upon for what should cause the Lord to dash in pieces his vessels of honour or melt them into their materia prima their primitive vacuity heaven cannot harbour any sinfull provocation Or what should induce the Lord so Eph. 5. 5. far to draw out his pity to the damned as to command their torments to dispatch them or cause their souls to evaporate Hell is a Sodome which harbours no Lot in it it