Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	lord_n	soul_n	13,508	5	5.1021	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87711	Ophthalmos aplois or the single eye, entituled the vision of God wherein is infolded the mistery of divine presence, so to be in one place finitely in apperance, as yet in every place no lesse present, and whilst Hee is here, Hee is universally every where infinitely himselfe. Penned by that learned Dr. Cusanus, and published for the good of the saints. By Giles Randall.; De visione Dei. English.	Nicholas, of Cusa, Cardinal, 1401-1464.; Randall, Giles.	1646 (1646)	Wing K395; Thomason E1212_1; ESTC R208815	54,077	203

testimoney of thy blood and shewed by bodily death that truth is the life of the reasonable spirit the seed grew in the good ground and brought forth good fruit thou shewest me O Lord how my soule is the breath of life in regard of my body into which it breatheth and infloweth life And it is not in regard of thee O God but as it were a power or possibility of life And because thou canst not but grant the things that are asked if they be asked with a most attentive faith thou inflowest or inspirest me that there is in a Child a soule which hath a vegetative power and force in act for the Childe groweth It hath likewise a sencitive power in act for the Childe feeleth it hath likewise an imaginative power but not yet act it hath likewise a discursive power whose act is yet more distant And it hath an intellectuall virtue but in a power yet more remote further off so we finde by experience that one and the same soule is first in act inregard of the inferior powers and afterwards in regard of the superior that first he is an animall man before a spirituall man So likewise we know by proofe that there is a certaine numerall virtue in the Bowells of the earth which may also be called a spirit and that it is first in power or possibility to be made a minera of stone and another to bee made a minera of Salt and another of Mettall and that there are divers such spirits according to the diversity of Sones Salts and Mettalls but yet that there is one spirit of the Minera of Gold which by the influence of the Sun or of the Heaven is continually more and more purified and at length fixed into such Gold as is not by any Element to be corrupted or distroyed and that in it there shines exceeding much of the incorruptible light of heaven for it is very like the corporall light of the Sun And the like wee finde also of the vegitable and sensitive spirit for the sensitive spirit in a man doth much conforme it selfe unto the moving and influentiall virtue of Heaven and doth successively take increase under the influence of Heaven untill it be put in perfect act And it is brought out of the power or possibility of the body and therefore the perfection of it ceaseth as soone as the perfection of the body faileth Then is there an intellectuall spirit which in the act of its perfection depends not of the body but is united unto it by meanes of the sensitive virtue This spirit because it dependeth not of the body is not subject to the influence of the heaven by bodies neither depends it of the sensitive spirit and so not of the moving power of Heaven but as the movers of the heavenly Orbs are subject to the first mover so likewise this mover which is the understanding but because it is united to the bodie by the meane of the sensitive power therefore it is not perfected without the sences for all that comes unto it from the sensible world comes unto it by meanes of the sences And therefore there can bee nothing in the understanding which hath not first bin in the sence And by how much the sense is purer and perfecter and the imagination clearer and the discourse bitter by so much the understanding in its intellectuall operations is lesse hindered and more perspicatious Now the understanding is fed by the word of life under whose ifluence it is placed as the movers of the Orbs but differently as also the spirits that are subject to the influences of Heaven are differently perfected And it is not perfected but accedentally by the sensible spirit as the Image doth not perfect although it excite to enquire the truth of the samplar or patterne as the Image of the Crucified doth not inflow devotion but stirsup the memory that devotion may be inflowed and because the intellectuall spirit is not necessitated by the influence of Heaven but is wholy free therefore except it do by faith subject it selfe unto the influence of the word of God it is not perfected as a Schollar that is free and in his owne power unlesse he subject himselfe unto the word of his Master by beleeveing hee is not perfected for hee must trust and heare his Master And the understanding is perfected by the word of God and growes and is made every day more capable and apt and more like to the word And this perfection which thus comes from the word from whence it had its being is not a corruptible perfection but a perfection deiforme or formed by God as the perfection of Gold is not corruptible but of the forme of heaven And every understanding must by faith subject it selfe to the word of God and most attentively harken to that internall teaching of the highest Mr. and by hearing what the Lord saith in it It shall bee perfected Wherefore thou O Jesus the only Master hath preached that faith is necessary for every one that comes to the fountaine of life and hast shewne that according to the degree of faith the influence of the divine power is present O Saviour Christ two things only hast thou taught Faith and Love By faith the understanding comes to the word and by love it is united to it By how much more it comes unto it by so much more it is increased in power and by how much more it loveth by so much more it is fixed to the light thereof and the word of God is within it the understanding and it needs not seeke for it without it selfe for hee shall finde it within and by faith hee shall approach unto it And that hee may come neerer hee shall obtaine by prayers for the word will increase faith by the Communication of its light I give thee thanks O Jesus because by thy light I am come thus farre for in thy light I see the light of my life how thou the word inflowest life to all that beleeve and perfectest all that love thee What other Doctrine was ever so short and effectuall as thine O good Jesus thou perswadest nothing but to beleeve and thou commandest nothing but to love What is more easie then to beleeve God what more sweet than to love him How sweet is thy Yok and how light is thy burthen O ray Mr. thou promisest to them that keepe this Doctrine whatsoever can be desired for thou requirest nothing that is hard to him that beleeves nothing denied to him that loves Such are the promises thou makest to thy Disciples and they are most true because thou art truth which canst promise nothing but true things nay thou promisest nothing but thy selfe who art the perfection of every thing that may be perfected To thee bee praise to thee be Glory to thee be thanksgiving through all ages Amen How Iesus is the consumation CHAP. 25. YEt what may that be O Lord that thou sendest into the

nature pas into another nature as when the Image is united to its truth for it cannot then be said to bee altered but rather to goe backe from its alterity because it is united unto its proper truth which is inalterability it selfe Nor canst thou O sweet Jesu be said to be a middle nature betweene divine and humane when as betweene them there cannot be any middle nature partaking of both for the divine nature is not partakeable being wholly absolutely most simple Nor couldst thou then O blessed Iesus be either God or man But I see thee O Lord Iesus one supposition above all understanding because thou art one Christ after the same manner that I see thy one human soule in which as in the soule of any man I see there was a corruptible sensible nature which did subsist in an incorruptible intellectuall nature Nor yet was that soule compounded of corruptible and in corruptible neither did the sensible soule coinside with the intellectuall but I see an intellectuall soule to be united to the body by a sensible power quickning the body And if the intellectuall soule should cease to Quicken and Enlighten the Body though it were not separated from the body yet would that man be dead because his life would cease notwithstanding the body were not separated from life being the understanding is the life thereof As when a man intellectually labours and seeks by the meanes of his sight to discerne one that is comming and yet being carried away with other considerations his attention ceaseth about that inquirie though his eyes be still fastened upon it his eye is not separated from the Soule though it bee separated from the discretive or discerning attention of the Soule But if that rapture should not only cease from the discretive quickning but also from the sensitive quickening that eye were dead because it were not quickened Yet for all that it were not separated from the intellective forme which is the form giving being As a dry hand is united to the forme which unites the whole body There are sound men as Saint Augustine relates which can retract or draw back the vivifying spirit and so they appeare dead and feele nothing supposing it to be so In this close the intellectuall nature would remaine united to the body which body would not be under any other forme than it was before nay it would have the same forme and remaine the same body neither would the quickening force cease to be but would remaine in union with the intellectuall nature although actually it did not extend it selfe into the body I see that man truly dead because hee wants the vivifying life for death is the want of the quickner and yet that body would not be dead separated from the life which is the Soule thereof After the same manner most mercifull Iesus I do behold absolute life which is God inseparably united to the humane understanding and by it into the body for that union is such a one that a greater cannot be and a separable union is much inferior to such a union as cannot be greater Therefore it was never true nor ever shall be that thy divine nature was separated from thy humane consequently neither from the soule nor the body which are those things without which humane nature cannot be although it bee most true that thy Soule ceased to quicken thy body and that thou didst truly suffer death and yet wast never separated from the truth of life If that Priest whom Saint Augustine mentions had whatsoever power it were to take vivification out of his body by drawing it up unto the soule as if a candle that enlighteneth a Chamber were alive and should draw up those beames by which it enlightens the Chamber into the Center of its light and its drawing up were nothing but a ceasing to inflame what marvell is it if thou Iesus being the most free and living light hast power to lay downe and to take up thy quickinnig soule and when thou wouldest take it up thou sufferedest death and when thou wouldst resume it by thine owne thou didst rise againe Now an intellectuall nature is called a humane soule when it quickens or animates a body And the soule is said to be taken away when … ane understanding ceaseth to quicken for when the understanding ceaseth from the Office of quickening and in this respect separateth it selfe from the body it is not therefore simply separated These things thou inspirest o Iesus that thou mightest shew thy selfe to most unworthy mee as far as I am capable and that I may in thee contemplate that mortall humane nature hath put on immortality that all men of the same humane nature may in thee attaine resurrection and divine life What then can bee sweeter what more pleasant then to know this that in thee O Iesu we finde all things that are in our nature which only canst do all things and givest most liberally and up bradest no man O inexpresible mercy and pity thou God which art goodnesse it selfe couldst 〈◊〉 satisfie thy infinite clemency and bounty except thou gavest us thy selfe Neither could this be don more conveniently for us that are the receivers then that thou shouldest assume our nature because we could not approach unto thine so thou camest to us and art named Iesus the Saviour blessed for evermore How Iesus is the word of life CHAP. 24. THy gift thy best and greatest guift inables me to contemplat thee my Jesus preaching the words of life and bountefully sowing the Divine seeds in the hearts of the hearers And I see them go away which receved not the things of the spirit But I see thy Disciples abiding it which began to tast the sweetnesse of that Doctrine which quickneth the soule for all whom that first and chiefest of all the Appostls Peter confest that thou Iesus hadst the word of life and wondered that they which seeke life would go from thee Paul heard from thee Iesus in a rapture the words of life and then neither sword nor famine of body separate him from thee No man could ever forake thee that had tasted the words of life who can separate a Beare from Hony after hee hath once tasted the sweetnesse of it How great is the sweetnesse of truth how most delectable a life doth it give above all bodily sweetnesse for it is absolute sweetnesse from whence floweth all that by any tast is desired What is stronger than love by which every lovely thing hath to bee loved If the knot or Bond of contracted love be sometimes so great that the feare of death cannot breake it what a knot is there of that love rasted from whence is all love I wonder not that all cruelty of paines was accounted nothing by other of thy Souldiers of Jesus to whom thou gavest thy selfe the life to be tasted aforehand O Jesus my love thou hast sowed the seed of life in the field of beleevers and watered it with the