Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	begin_v	life_n	live_v	4,413	5	5.6341	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37244	A work for none but angels & men that is to be able to look into and to know ourselves, or a book shewing what the soule is, subsisting and having its operations without the body ... : of the imagination or common sense, the phantasie, sensative memory, passions, motion of life, the local motion, intellectual power of the soul ... Thomas Jenner has lineas composuit.	Davies, John, Sir, 1569-1626.; Jenner, Thomas, fl. 1631-1656.	1658 (1658)	Wing D410; ESTC R27853	22,709	36

power to see although her windowes be choked with mists and clouds the imperfections are not in the agent but instrument the soule hath one intelligence in all in infants and old men although too much moysture be in the brain of the one and too much drinesse in the other which makes them that they cannot attain the outward printes of things then the soul wanting work is idle and we call the one childishnesse and the other dotage yet the soule hath a quick and active wit if she had apt tooles to worke withall and stuffe for give her but Organs fit and objects fair give but the aged man the sence of the younge man and she will straight way shew then her wonted excellency and as an old harper although he hath all his Crochets in his Brain yet can he not expresse it when the gout is in his fingers then dotage is no weaknesse of the minde but of the sense for if that did wast we should find it in all old men but most of them even at their dying houre have a minde more quick and lively and use their understanding power better then in their youth and their dying speeches are admired But it may be further objected if all her Organs dye then hath the soule no powers to use and is extincte because she cannot reduce them to act and if her powers be dead then what is she for some power springes from every thing and actings proceed from them therefore kill her power and act and destroy her It s very true the death of the body is the destruction of the sences so that she cannot use those faculties although their root still rest in her substance but as the body when it lives by the wit and will can judge and chuse without the aid of the body so when the body can serve her no longer and her sences are extinct yet can she discourse in heavenly contemplation all alone of what she hath heard and learned and as a man that hath good horsemanship and can play well on a lute if thou take both horse and lute away yet he still retains his skill and can put that forth if they be returned unto him when the body revives they shall be able to fulfill all their wanted offices But it may be further objected How shall she employ her self seeing all her sences be gon she may keep and enjoy what she hath got but hath no means to understand or to get more then what doe those poor soules which get nothing or those that cannot keep what they have got like lives which let all out these soules must sleepe for want of exercise See how man argues against himselfe Why should we not have other means to know as children in the wombe live by the navil but being come forth are nourished otherwise children if they had use of their sences and could hear their mothers tell them that in a short time they should come from thence they then would fear their birth more then we fear our death and would cry out that if their navill strings were cut how should their lifes be preserved since no other conduit brings their food and if a man should reply unto those babes and tell them when they come into this fair world they shall see the Sun Moon and Stars Sea and earth and meet with ten thousand dainties which they shall take in with pleasure in their mouthes which shall be cordiall as well as sweet and their little limbs shall grow unto tall bodies they would thinke it a fable as we doe of the Story of the Golden age or as among us many sensuall spirits hold the world to come a feined stage yet those infants shall find it true So when the soule is born for death is nothing but the soules birth she shall see ten thousand things beyond her imagination and know them in an unknown manner them shall she see no more by spectacles nor hear no more by her double Spies her selfe in instant will all things explore for every thing is present to her and lyes before her But still it may be objected if the soules departed doe live why do they not return to bring us newes of the strange world wherein they see such wonders vain man we doe beleeve that men live under the Zenith of both the frozen poles although none come from thence to tell us So cannot we have the like faith of our soules the soule hath no more to doe here then we have to returne into our mothers womb what man did ever covet it although we all come from thence and that shewes the soule hath a good being that they never desire to come hither again doubtlesse such soules as mount up so high as to see their Creators face holds this in so base an account as that she looks down and scorns this wretched place As for such as are detruded to hell if they would come here yet they cannot but still there are some wicked ones as say that politick men have spread this lye of heaven and hell only to make men virtuous so then it seems morall virtues be good but they speake this for their private gain for that is the standing of Common-wealths wherein their private benefit is interrested but how can that be false that the Christian Jew Turke Persian Tarter Canibal hold to be true this doctrine entred not into the ear but is native in the breast if death should destroy man for whose sake all things was made then should he be more miserable then Dawes Trees and Rockes which last longer then he who is taken away at an instant but blessed be that great power that hath blessed man with longer life then heaven and earth and hath infused into man mortall powers not subject to the grave for although the soul seeme to bear about it her grave and almost buried alive in this world she needs not to fear the death of the body for when this shell is broke there comes forth a chicken for as there are three essentiall powers of the soule the quickning power and power of the Sence and also of reason there be also three kinds of life defined her in her due season to perfect them all The first life which is vegitive is that nursing power spent in the wombe where when she finds defects of nourishment she expells her body and growes too bigge for that place and comes into the world where all his sences are in perfection where he finds flowers to smell and fruits to tast sees sundry formes and hears varieties of sounds and when he hath past somtime upon this stage his reason begins to be awaked which although she springes when sences begin to fade by reason of age yet can she make here no perfect practice Then doth the aspiring soul leave the body which we call death but were it known to all what life our soules receive by this death they would rather call it a birth

or Gaole delivery for in this third life reason will be so bright as her sparkes will be like the Sun beames and shall the reall ●●ght enjoy of God being still increast by divine influence Then let us take up this acclamation O ignorant poor man what bearest thou lockt up in the casket of thy breast what Jewels and what riches and what heavenly treasure hast thou in so weak a chest Looke into thy soule and thou shalt see such virtues honour and pleasure and whatsoever is counted excellent in this life Thinke of her worth and then know that God did mean thy worthy mind should embrace worthy things Blot not her beauties with unclean thoughts neither dishonour her with thy base passions destroy not her quickning power with surfeitings and drunkennesse let not her sensitive power be mar'd with sensualities and fleshly desires let not her serious thoughts be employed on idle things and enslave not her will to vanity and whensoever thou thinkest of her eternity have not this evill thought of her that death is against her nature no assure thy selfe it is a birth in which she is brought forth to a better being and when thou comest to dye sing and rejoyce as a swan that thou art a going to blisse if thou have faith to beleeve in Jesus Christ that thy sinns may be forgiven thee and whereas before thou did'st fear as a child which is in the darke fear not now having this light brought into thee and now O thou my soule turn thine eye inward and view the rayes and beams of thy divine forme and know that whilst thou art clouded with this flesh of thine thou canst not know any thing perfectly study the highest and best things but retayne an humble thought of thy selfe cast down thy self and strive to raise the glorious and sacred name of thy Maker and blessed Redeemer use all thy powers to praise that blessed power which gives thee power to be and also power to use those powers thou art endewed withall and thus shut up all and say O the depth of the riches both of the wisdome and knowledge of God how unsearchable are his Judgments and his wayes past finding out Of him and through him and to him are all things to whom be glory for ever FINIS WHAT HEAVEN IS VINDICATED From the Vulgar mistakes and grosse conceivings of many some of which mistakes is mention made in this Title the rest of them manifested and enlarged in the ensuing Treatise AS I. Mistake of Heaven is that fancey the happinesse of Heaven to consist only in things without them and look upon it only as an outward place and not as an inward state and disposition of the Soule II. Grosse conceit of Heaven is as if it were nothing but a Theatre a place of sights and showes and God himselfe were nothing but a more Pompious spectacle there to be gazed upon by these bodily eyes whereas we are never at a distance from him but only in the dispersion multiplicity distraction and scattering of our bo●●●s and in the dissimilitude and disproportion of our soules unto him III. Another Vulgar and common mistake is that God doth not require any endeavours or activity of ours in the businesse of Heaven and that he deales with us in matters of Grace and Glory as meere stocks and stones and inanimall creatures and not in any way suitable to us as free and rationall for although we cannot make alive the new man in us yet we may concur to the killing and destroying of the old by refusing to satisfie the lusts and cravings of it IIII. Neither are we to entertain this conceit that God hath found out any other way to save his people from Hell and destruction without saving of them from their sins and wickednesses Infaelix cujus nulli sapientia prodest What Heaven is vindicated from the Vulgar mistakes and grosse conceivings of many False Gospellers undermine the true righteousnesse of God and make the Gospel nothing else but a slight imagination we should not entertain any such conceit as if Christ came with any new devise to bring men to heaven without the hard labour of mortifying their lusts as if the intent of his coming was to promulgate ease and liberty to the flesh and by his being crucifyed for us upon the Crosse to excuse our crucifying the old man in our hearts as if he had found out a way to save his people from hell and destruction without saving of them from their sins and wickednesses 1. The possibility of attaining that righteousnesse that is required of us in the Gospel it is by the power of Christ attainable or else none could enter into the Kingdome of Heaven He that is born of God sins not for his seed remaines in him and he cannot sin because he is born of God and must we needs say that he that is born of God can and may doe nothing else but sin is the immortall seed of Gods holy spirit of Gods eternall word in the hearts of true believers is nothing else but the seed of the Serpent and the Cockatrice Eggs it is possible that the divine nature that the Scripture speaks of should be nothing else but the nature of the Devil that Gods holy spirit in us shou●d make us habitations for it selfe to dwell in and yet suffer us at the same time to be vessells of sin and Satan is the end of the holy Gospel not at all to free us from sin by the power of Christ but only to spread a Purple vaile over us not all to destroy the works of the Devill in us but only to cover them from Gods avenging eye Is the end of the Gospel nothing else but to paliate over the diseases of our corruptions which remain in us ever sence the fall and not at all to cure them If so then surely the reason of this is either because Christ is not able to overcome sin and Satan in us as the Manikees of old dreamed or else because he is not willing and that is a greater disparagement to him then the former for the other robbs him only of the Glory of his power but this spoyles him of the Glory of his goodness as if Christ should envy that to us which of all other things is the most necessary to make us happy or as if God were not as carefull to advance his Kingdome of light here in the world as the Devill is to inlarge his Kingdome of darknesse as if God did not love his own butifull Image his own son and nature but would willingly suffer it to be choaked and smothered here in the world by those Fiends of darknesse whom he hath long since lockt and fettered up in chains of darknesse and reserved for the judgment of the great day Say's the Philosopher no man sets up a marke on purpose that men might misse it and shall God set up this marke of righteousnesse in the Gospel as a Butt