Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	eternal_a	life_n	6,405	5	4.6481	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07786	The true knowledge of a mans owne selfe. Written in French by Monsieur du Plessis, Lord of Plessie Marly. *And truly translated into English by A.M..	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; Xenophon. Memorabilia.; Munday, Anthony, 1553-1633.	1602 (1602)	STC 18163; ESTC S103514	52,106	260

This day thou shalt be with me in Paradise If the soule could be extinct and dissipated like smoke in death it would not then follow that she should cōuerse and liue afterward with Iesus Christ it is then a spirit which continueth after death and in regard it is a spirit it cannot be idle As concerning the word Paradise it signifieth the place of happie and eternall life there where ioy wisedome and iustice are in all aboundance It is necessary to note the sermon of the good theefe which he made hanging aloft on the Crosse euen when he was at the instant of death and when all the Apostles were astonnied and had left off theyr office of preaching did forget the mercies of God Vndoubtedly thys spectacle was not without great signification for there was to bee seen two theeues hanging with the blessed Sonne of God which signified that the world was condemned to death for most greeuous offences And seeing it should be so that the Son of God was to appease his Fathers displeasure and by his death onely that yet one part of the worlde would still contemne this benefit despise the kindnes of thys Sauiour as may be discerned in the bad theefe hauing no hope at all of saluation and in whose person is figured forth to vs the wicked seditious and tyrants enemies against the Gospell of GOD who ought assuredlie to know that their cōdemnation is alreadie doone for theyr wilful contemning the mercies of God But the other part of the worlde which are such as with reuerēce acknowledge and receiue this blessing of God knowing confessing with the good theefe that they haue deserued nothing but condēnation death yet trusting onelie in God doe inuoke his mercy and propitiation acknowledging also that they are deliuered from sin death onely by the blessed innocent death of their Redeemer The good thiefe who desired his deliuerance of God acknowledged him therein and albeit he saw him there to die with him yet he helde it for most certaine assured that this was he who could giue him eternall life wherefore he heard the sweet answere of GOD who promised him that that very day hee shoulde bee with him in the place of rest life and ioy perpetuall By this voyce hee vnderstood that his sinnes were forgiuen him and that life eternal was in mercie bestowed vpon him Then though hee was hanged broken halfe deade yet for all that he did honour gaue reuerence to the Sonne of God euen then when the whole Church was silent and when the Apostles were amazed and dispersed yet hee confidētly said that he who was there hanged and readie to die shoulde neuerthelesse raigne and giue eternall life to men he called on him as the onely maister authour of life Nay more he defended the glory of GOD against the other euill speaker This spectacle then admonisheth vs of many things and all good mindes doe acknowledge their transgressions to bee fixed to his crosse for wee are all by our sinnes subiect to death and calamities of all sorts and can no way bee deliuered but by the Sonne of God only It remaines then that wee call on him that wee declare to others these great blessings that we maintaine his honor glory against all miscreants and euill speakers whatsoeuer afflictions torments or deaths we endure in the cause to the end that hee may giue to euery one of vs that which hee did to the happy conuerted theefe saying This day thou shalt be with mee in Paradise Seeing then so great a matter is cōtained in this speech and conference of our Sauiour Christ with the good theefe let vs confirme and fixe in our harts this saying and most powerfull sentence which manifestly declareth that the soule is a seperable spirit liuing after it hath left the bodie according as Christ himselfe sayde that the spirit of the cōuerted theefe should conuerse and bee with him in Paradise Assuredly it coulde not conuerse nor liue after death if it vvere onely of the bodies tēper or if it were some smoke neyther coulde it likewise bee in Paradise but would be dispersed abroade in the ayre In Saint Mathewe Moises spake and conferred with our Sauiour in the Mountaine although it be plainelie written in the Booke of the repetition of the law commonly called Deuteronomie that Moyses was deade and buried our Sauiour then spake with the seperated soule of him Saint Paule saide that he desired to be deliuered from his body and to bee with Iesus Christ. And to the Corinthians hee said While we remaine in this bodie we are far off from our Lord. But we haue this confidence that after we shall haue finished this long voyage we shall then abide with him And S. Peter sayth that the Spirit of our Lord while his bodie was in the Tombe preached vnto the spirits of them that were in prison which then assureth vs that our soules are separable spirits In Saint Luke the historie is recited of the wicked rich man that was in hell torments the poore begger whose spirit was in Abrahams bosome In another place GOD sayth that hee is the God of Abraham and the God of Isaac and the God of Iacob and that he is not the God of the deade but of the liuing Let vs then end vvith this conclusion that Abraham Isaac Iacob are liuing FINIS Socr. Tell me which doost thou iudge to be workes of Fortune or of reason and deliberation as much to say as those workes that haue no certaine end neyther are knowne wherfore they be made and what thinkest thou of such as manifestly doe appeare that they are made for the benefite of men Aristo Doubtlesse those which are made for the profit of men are questionles workes made by reason deliberation Socr. Doth it not thē appeare to thee that hee that frō the beginning made men and gaue thē sence whereby they shoulde haue knowledge of euerie thing did it not for their benefit as eyes to behold thinges visible eares to heare soundes so likewise of things that are apprehended by sent whereof no profit woulde bee had except we had nostrils nor knew wee howe to perceiue or distinguish which taste is sweet vvhich is sower or sharpe except we had a tongue and pallate to tast them Moreouer dooth it not likewise seeme to thee to bee a worke of Gods high prouidence to enclose within lidds the weak and feeble eyes which when need requires to see doe open close againe when desire of sleepe vrgeth And to the end no angry windes may bee offensiue to them hee hath placed the browes ouer the eyes as also to defend them from the sweat descēding down the head yet kept therby out of the eyes As in like maner the eares that receiue all sounds and yet are neuer full the teeth also in order made and

horses Sheepheards on their sheepe and so of others Sometimes the cause of dreames is within vs as those dreames which agree with the humors abounding working in vs and these humors doe induce imaginations as sometimes by the great aboundance of phlegme beeing in the stomacke a man dreams that he is swimming in a water or by the weight thicknes of humour in the stomacke or braine a man thinkes he is crowded or down-pressed in his sleepe There be other sorts of dreames which are many times predictions or fore-runners of such things as are to ensue but these dreames are not alwaies certaine they happē to persons by reason of some speciall cōplexion or temprature remaining in them or else by gyft of diuine perfection as naturally some one is more enclined to poesie or musique then another Many especiall examples haue beene noted as namely the Phisition of Augustus who dreamed that the Tent belonging to the sayde Prince should be spoyled whereof he aduertised the Emperor who immediatly did withdraw from thence and soone after it hapned that the enemy came set vpon it spoyling destroying all that was in it And Cicero who dreamed of Octauius before hee knewe him that hee should be the Prince of that cōmonwealth And a souldier at Genues who dreamed that hee should be deuoured by a Serpent and therefore on the day he should haue bin shipt away thence amongst others he hid himselfe in his house where by the inconuenience of a tumult vvhich happened that day in the Citty he was slaine by a bullet which came from a peece named a Serpentine There are other manner of dreames which diuinely are sent to mē by inspirations or announciations of Angels such as were the dreames of Iacob Ioseph Daniell and such like Such doe neuer happen vpon light affaires or occasions but in cases of importance as for the gouernment of GODS church in Kingdoms and common-weales for order and obseruation therein to be kept Which kinde of dreames are alwaies certaine There be others deuilish as the dream of Cassius wherof Valerius writeth Wee haue then spoken sufficiently for this time of the manner how we are nourished which behooueth the more to be vnderstood for our better preseruation frō intemperance for when wee giue no leysure to Nature to make her concoctions and transmutations the receptacles of the bodie doe fil themselues with hurtfull humors which rotting within vs doe engender very dangerous diseases considering that the free and liberall course of the animall spirits which are the chiefest and verie neerest instruments or organes of our vnderstanding are hindered by the colde fumes of the stomack which thē doe mount vp into the braine The augmentation of nourishmēt differs onlie according to the time quantitie of the creature for there is a power which in a certain time causeth in the creature a iust quantitie according to his kinde to wit when it increaseth through all his dimēsions as length largenes and thicknes in al parts which works it selfe about fiue and twenty or thirty yeeres In this time nature receiueth most substance by what shee takes which shee looseth not by emptying her fumes excrements for then is the heate naturall in greatest force Galen saith that after this iust quantity is confirmed in the creature the action of nature growes to weaken because the pipes vessels of the body wexe to bee more dry then before but we say that it is the ordenaunce of God who hath constituted and limitted to euery creature a tearme and date vntill vvhich time hee should increase Euen as wee behold the flame of a lampe to be nourished maintained by som clammie drines which is in it in like manner the bodie of any creature hauing life and vnderstanding hath som especial good humiditie fat and ayrie which commeth of the seede and essentiall beginning of the body disperseth it self throgh all the parts wherein is carried this viuifying celestiall heate holding together still nourishing this heate which humiditie once consumed immediatly that heate is quenched This humidity is by little and little vsed perfected by this heate and as the measure and proportion of this humiditie is diminished in vs the naturall heate groweth to be the more weakened And albeit that thys best and primitiue humiditie be so maintayned and nourished by that which wee take in eating drinking day by day yet whatsoeuer exceedeth or goes beyond that iust substaunce is held to bee most impure Like vnto wine which while his first force nature is intire he wil very wel beare some small quantitie of water but if often houre by houre it shal be so commixed he will in the end loose all his strength Vpon the like termes standeth our life for that which we take and receiue daily in substance doth not so naturally nourish this viuifying heat as the first and originall humidity For note heereby how naturall death cōmeth which Aristotle sayth to be when the heat naturall is extinct that is to say when the primitiue originall humiditie pure and intire is consumed Death not naturall hath many other causes to weaken and impouerish this primitiue humiditie vvhich is sweet pure and temperate of it selfe As by drunkennes gourmandizing immoderate lubricities and other excesses of all sorts Great pitty then is it that in respect our life is but short and that day by day it attracts gathers som diminishing that yet through our own barbarousnesse inhumanities worthily termed worse thē those of the Cyclops we shold accellerate and hasten our end onely by intemperance and diuers extraordinary kinds of excesses The augmentation is then made by the same organes by the same naturall heate that our nourishment is Generation hath his parts properly ordayned by nature may be thus defined The power of engendering is that wherby the creature is as it were remolded and renewed for preseruation of his kinde that is to say of the common essentiall forme beeing in manie distinct and singuler parts The manner how the fruite is formed in the matrixe of a woman is thus When the matrix hath receiued the seede of man and woman together first of all the matrix like to a little Ouen moderatelie made warme doth dry sweetly harden outwardly the two seedes together and makes a thin skin about it such as wee see about the hard shell of an Egge which skinne or membrane is made to keep and continue the sayde seede softly and sweetly boyling within it only by aboundance of fine and subtile spirits which naturally are in the same seede This mēbrane wherin the seede is kept and enclosed is principally made of the Womans seede which is more soft and lesse thicke or massie because it is extended with more facilitie then the other And not onely is thys membrane made to cōtaine the seede

kind How nature admonisheth vs to be continent Our selues the greatest enemies to nature The infinite goodnes of God in our bodies framing Howe the order of the seuerall powers is to be considered in theyr offices An absolute proofe of God against any Atheist whatsoeuer A note cōcerning christian dutie in vs toward God in regard of al his diuine gifts bestowed on vs in nature Of the power Sensitiue being the second power of the soule Of the exteriour sences beeing fiue in number 1. Sight howe the same is wrought in vs. Aristotles answer concerning our two eyes Of the inward organs of the sight and what vse they serue vs to Small difference between life death but by the benefit of sight Platos oppiniō to what end our eyes are giuen vs. Where the sight hath his seate and abiding Of the spirits that giue life to the eye Aristotles iudgment of the eye A question concerning the sight of the eye The answer worth the noting An excellent comparison How easilie the eye may be offended The maner how colours are truly discerned The true capacitie of the eye in sight The benefits which the sence of sight yeeldeth 2. Of Hearing the organs therto appertayning What sound or noyse is and howe it makes it selfe Of the means wherby eyther sounde or noise is apprehended Howe all sounds are conueyed to the sence common The maner how our voyce or speech is formed An excellent note cōcerning our voyce or speech By this sence wee haue fayth 3 Of Smelling and by what organs it is apprehended What odour sent or smell is Apt comparisons of sents in their moist dry kindes The sweetest things haue least sauour The differences between good sents and hurtfull The means howe wee iudge of smells Sent is very necessary to our life 4 Of the sence of Tasting his organe Howe the tongue receiues his tast The means of the tastes vse in his actions Sauour the onely obiect of taste Many sorts of sauours Of the sweet sauour Of the sauour ouer sweet Of the fatte marrowie sauour What sauours best agree with nature and most please the taste Of the bitter sauour Of the strōg and hot sauour Of the sower sauour The sharpest sauours doe most vrge appetite Of the greene sauour that edgeth the teeth Of the rude and sharpe sauour Of the salt sauour Of thinges without sauour 5. Of the sence of Touching and his organe Of the benefit of this sence Of the inward sence and where it is seated The necessity of the inward sence The sence cōmon and memory according to Aristotle Galens addition of cogitation Fiue inward sences 1. Sence common 2. Sence imaginatiue 3. Sence estimatiue 4. Sence deliberatiue The wonderfull prouidence of God for his creatures A strange example of the Snake the Lamprey A kinde of deliberation in dumb creatures confirmed by exāples 5. Sence is memory The organe of the sence common his place Many powers in the inward sences The organe of cogitation and his seate Example of this sences power The organe of memorie his place Of the brain in his kinds of diuersitie Two kindes of appetence in the sences Of the power Motiue Of greefes Foure principall affections 1. Ioy. 2. Feare 3. Hope 4. Hate The opposites foure 1. Loue. 2. Greefe 3. Enuie 4. Iealosie Of anger the hurt it doth the braine Homers oppinion concerning anger Of feare and how it hurts the hart The hurt of greefe and sadnesse Of loue and how it helps the hart Of hate and his hurt Of Shame Of mercy Of Enuie Of Iealosie How a king ought to be iealous An affection more hurtful then the rest Of ioy and how it delighteth the hart Of affections pleasing to God What the contrary are The hurt of humane societie The organe of the power appetēte Galen concerning our affections Affections are not of the liuer nor the other parts Homers saying of the belly Cōcerning our loue to GOD. The degrees of the commaūdemēts in the first Table Of the first commaundement Of the second commandemēt Of the third commaundement Of the 4. commaundement The sum of the first Table well worthy to be regarded Of the second table Aristotle in his Pollitiques concerning the difference amongst mē S. Paules affirmation of lawes obedience What men are to bee honoured Two manner of gouernments the first cōpulsiue The second ciuill and obedient Pericles ruling of the Athenians Seuerall affections in the multitude Reason and iudgement giuen vs of God The first offence natures maine impedimēt The wil cōmaunder of the affections The application of the two gouernments in nature Of the dutie we owe to our Parents exampled Of the other commaundemēts following The reason why lawes penalties were instituted Why the deuision of possessions was thought behouefull Cōcerning theft The reason of iustice in our contractions Without truth no societie can be obserued Natures cōseruation of herselfe our iniury to her and our selues The lawe agreeing with nature and in what maner The lawes them selues the voice of nature by their causes Two kindes of mouing in the hart first by the pulse The hart mooueth likewise by contrarietie of humours seuerally by each one of them Of the efficient causes inwardly outwardly of the harts moouing Of the powers of nature answerable to the harts affections their difference Of the hart in greefe sadnes and the bloods office in seruice then Of the hart in ioy anger how the blood works then Of mellanchollie and chollericke men their conditions Of sanguine men Of phlegmatick mē Of the soules societie with the body answerable to the humours Of the proper causes of our affections and whence they receiue their originall Aristotles oppinion of good people good affections Platos iudgment of anger Our good affections are diuinely inspired Aristotles saying of anger in a vertuous man The corruption of nature in vs the cause of euill motions Of the diuine affections in our Sauiour His zeale of his Fathers glory His heauines for Lazarus His loue to little chyldren His compassion of them in the desert The contrarietie of affections in Christians Infidells The wisedom of the Heathen Cōcerning concupiscence abyding in vs. Of the word Concupiscence and how it may be vnderstood Concupiscence an errour in the will The wills boldnesse in his owne pride Rom. 7 24 Rom. 7 25 The harts moouings ioyned with the will 〈…〉 of nature Of the contrary moouings of the hart will Mark 7 21 The hart signifies the will and vnderstanding Howe to come to the knowledge of our selues Of the motiue power carying the body from place to place and what are his organes The soule the cause of the bodies moouing Two kindes of mouing naturall and voluntarie and the power of eyther Of a commixed mouing partly natural partly voluntary Of the power intellectuall according to S. Augustines oppinion How action becoms appropriate to intellection How it differs frō the sensitiue power Of the obiect of intellection The offices of intellection The organs of intellection Our life is guided by our actions Aristotles deuision betweene the two vnderstandings actiue and passiue Actions and habitude the knowledges of the vnderstanding Of speculatiue practiue knowledge Of reason the wills cōiunction there-with The definition of the will The hurt of natures lack of her first condition The impediments or hinderances of our vnderstanding How Gods image becommeth mishapen in vs. What wee ought to desire of God in reparation of our wants defects Naturall arguments concerning the soules immortalitie 1. Of the afflictions of good people in this life 2. Of paines reserued for the wicked notwithstāding theyr felicitie in this life Platos reason concerning the soule The soule no way consisteth of the elements What nature can notwithstanding her corruption Of Gods great loue and kindnes to vs farre beyond others Mens carelesse regard of the soules immortality Gods instruction of the soules immortalitie from the originall of the world Gene. 4.7 The reason of wicked mens neglect of the soules immortalitie Gods delay of punishment agrauates the chastisemēt Gene 4 7 An especiall proofe of the life eternall Iude. 1 14. Infinite examples to cōfirme the immortalitie of the soule That our soules are spirits not to be ouercome by death Math 10.28 Luke 23 43 That the soule is to liue with Christ after death Of Paradise and what it signifieth The good theefes sermon on the Crosse One part of the world refused the benefit of Christes death figured in the bad theefe The condēnatiō of the wicked and assurance of the elects saluation in Iesus Christ When the vvhole church was silent the Apostles dumbe yet the good theefe preached the glory of God in his sonne Christ Iesus How much wee stand bounde to defend the glory of God against all Atheists misbeleeuers The soule is a liuing spirit after the bodies death and consisteth no way of the bodies temper Math 17 3. Philip 1 23 2. Cor 5 6 1 Pet 3 19 Luke 16 19 Math 22 32