Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	sting_n	14,375	5	12.1860	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10228	Purchas his pilgrimage. Or Relations of the vvorld and the religions obserued in all ages and places discouered, from the Creation vnto this present In foure partes. This first containeth a theologicall and geographicall historie of Asia, Africa, and America, with the ilands adiacent. Declaring the ancient religions before the Floud ... With briefe descriptions of the countries, nations, states, discoueries, priuate and publike customes, and the most remarkable rarities of nature, or humane industrie, in the same. By Samuel Purchas, minister at Estwood in Essex.	Purchas, Samuel, 1577?-1626.	1613 (1613)	STC 20505; ESTC S121937	297,629	804

times strength takes off the yoake of Obedience not only in the civill government of men but in the naturall government of creatures by men to whom by the law of Creation they were all made subject yet the strength of many of them hath taught them to ferget their originall Subjection and in stead of Fearing to terrifie man their lord and when ever we tame any of them and reduce them to their first condition this is not so much an act of our Dominion wherby we awe them as of our Reason whereby we deceive them and we are beholding more therein to the working of our Wit than to the prerogative of our Nature and usually every thing which hath knowledg enough to measure its owne abilities the more it hath of Strength the lesse it hath of Feare that which Solomon makes the strongest the Apostle makes the fittest to expell Peare to wit Love So likewise on the other side Immunity from Subjection in the midst of Weaknesse removes Feare Of this we may give an instance in guilty persons who notwithstanding their Weaknesse yet when once by the priviledge of their Sanctuary or mercy of their Iudge they are freed from the obligation of the Law though not from the Offence their former Feares doe presently turne into Ioy and Gratulations and that is the reason why Good men have such Boldnesse Confidence and Courage that they can bid defiance unto Death because though they be not quite delivered from the Corruption yet they are from the Curse and Condemnation of Sinne though by reason of their Weaknesse they are not delivered from the mouth yet they are from the teeth and stings of Death though not from the Earth of the Grave yet from the Hell of the Grave though not from Sinne ye●… from the Strength and Malediction of Sinne the Law ou●… Adversary must be strong as well as our selves weake if he looke for Feare The Corruption then of this Passion as it depen●…eth upon these Causes is when it ariseth out of too base a conceit of our owne or too high of anothers strength the one proceeding from an errour of Humility in undervaluing our selves the other from an errour of Iudgement or Suspition in mistaking of others There are some men who as the Or●…our speaks of despairing Wits De 〈◊〉 〈◊〉 ●…rentur who are too unthankfull unto Nature in a sl●…ight esteeme of the abilities shee ●…ath given them and deserve that Weakenesse which they unjustly complaine of The sight of whose Iudgment is not unlike that of Perspective Glasses the two ends whereof have a double representation the one fuller and neerer the truth the other smaller and at a farre greater distance So it is with men of this temper they looke on themselves and others with a double prejudice on themselves with a Distrusting and Despairing Iudgement which presents every thing remote and small on Others with on Overvaluing and Admiring Iudgement which contrariwise presents all perfections too perfect And by this means between a selfe-dislike and a too high estimation of others truth ever fals to the ground and for revenge of her selfe leaves the party thus 〈◊〉 〈◊〉 Timorous For as Errour hath a property to produce and nourish any Passion according to the nature of the subject matter which it is conversant about so principally this present Passion because Errour it selfe is a kinde of Formido Intellectus a Feare of the Vnderstanding and it is no great wonder for one Feare to beget another And therefore when Christ would take away the Feare of his Disciples he first removes their prejudice Feare not those that can kill the Body onely and can doe no more Where the overflowing of their Feares seemes to have been grounded on the overiudging of an adverse power Thus much for the Root and Essentiall cause of Feare these which follow are more casuall and upon occasion Whereof the first may be the Suddennesse of a●… Evill when it ceiseth upon as it were in the Dark for all Darknesse is comfortlesse and therefore the last terrible Iudgement is described unto us by the Blacknesse and Vnexpectednesse of it by the Darknesse of Night and the Suddennesse of Lightning All Vnacquaintaince then and Igno rance of an approaching Evill must needs worke Amazement and Terrour as contrarily a foresight the●… of worketh Patience to undergoe and Boldnesse to encounter it as Tacitus speaks of Caecina Ambiguarum rerum sciens eoque intrepidus that hee was acquainted with difficulties and therefore not fearfull of them And there is good reason for this because in a sudden daunt and onset of an unexpected evill the spirits which were before orderly carried by their severall due motions unto their naturall works are upon this strange appearance and instant Oppression of danger so disordered mixed and sti●…lled that there is no power left either in the Soule for Counsell or in the Body for Execution For as it is in the warres of men so of Passions those are more terrible which are by way of Invasion then of Battell which set upon men unarmed and uncomposed then those which find them prepared for resistance and so the Poet describes a lamentable overthrow by the Suddennes of the one side and the Ignorance of the other Invadunt urbe●… somno vin●…que sepultam They do invade a City all at rest Which ryot had with sleep and Wine opprest And this is one reason why men inclinable to this Passion are commonly more fearfull in the Night than at other times because then the Imagination is presenting of Objects not formerly thought on when the spirits which should strengthen are more retyred and Reason lesse guarded And yet there are Evils too which on the other side more affright with their long expectation and traine than if they were more contracted and speedy Som●… set upon us by sleath affrighting us like lightning with a sudden blaze others with a train and pomp like a Comet which is ushered in with a streame of fire and like Thunder which hurts not only with its danger but with its noise and therefore Aristotle reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signes of an approaching evill amongst the Objects of Feare Another cause of Feare may be the Neernesse of an Evill when we perceive it to be within the reach of us and now ready to set upon us For a●… it is with Objects of Sence in a distance of place so it is with the Objects of Passion in a Distance of Time Remotion in either the greater it is the lesse present it makes the Object and by consequence the weaker is the impression there-from upon the faculty and this reason Aristotle gives why Death which else where he makes the most terrible evill unto Nature doth not yet with the conceit thereof by reason that it is apprehended at an indefinite and remote distance worke such terrour and amazement nor so stiffe Reason and the Spirits as Objects farre lesse in themselves injurious

is understood Because as the Wax after it is stamped is in some sort the very Seale it selfe that stamp'd it namely Representative by way of Image and resemblance so the Soule in receiving the species of any Object is made the picture and image of the thing it selfe Now the understanding being able to apprehend immortality yea indeed apprehending every corporeall substance as if it were immortall I meane by purging it from all grosse materiall and corruptible qualities must therefore needs of it selfe be of an immortall Nature And from the latter of those two Principles which I spake of namely that the quality of the Being may be gathered from the Nature of the Operation Aristotle inferres the separability and independance of the understanding on the Body in the third de Animâ afore-named For the Soule being able to work without the concurrence of any bodily Organ to the very act it selfe as was before shewed must needs also be able to subsist by its owne nature without the concurrence of any matter to sustaine it And therefore hee saith in the same place that the understanding is separable uncompounded impassible all arguments of immortality Other reasons are produced for the proofe hereof taken from the causes of corruption which is wrought either by Contraries working and eating out Nature or by Defect of the Preserving cause as light is decayed by absence of the Sunne or thirdly by corruption of the subject whereon it depends None whereof can be verified in the Soule For first how can any thing be contrary to the Soule which receiveth perfection from all things for Intellectus omnia intelligit saith Aristotle yea wherein all Contraries are reconciled and put off their Opposition For as a great man excellently speaketh those things which destroy one another in the World maintaine and perfect one another in the Minde one being a meanes for the clearer apprehension of the other Secondly God who is the only Efficient of the Soule being else in it selfe simple and indivisible and therefore not capable of death but only of Annihilation doth never faile and hath himselfe promised never to bring it unto nothing And lastly the Soule depends not as doe other Formes either in Operation or Being on the Body being not only Actus informans but subsistens too by its owne absolute vertue CHAP. XXXV Of the Honour of Humane Bodies by Creation by Resurrection of the Endowments of Glorified Bodies ANd now that this particular of immortality may farther redound both to the Honour and comfort of Man I must fall upon a short digression touching mans Body wherein I intend not to meddle with the Question How mans Body may be said to be made after the Image of God which sure is not any otherwise than as it is a sanctified and shall be a Blessed Vessell but not as some have conceited as if it were in Creation Imago Christi futuri nec Dei opus tantum sed Pignus As if Christ had beene the patterne of our Honour and not wee of his Infirmity since the Scripture saith Hee was made like unto us in all things and that he Assumed our Nature but never that we were but that we shall be like unto him not I say to meddle with this I will only briefly consider the Dignity thereof in the particular of immortality both in the first structure and in the last Resurrection of it The Creation of our Bodies and the Redemption of our Bodies as the Apostle calls it What Immunity was at first given and what Honour shall at last be restored to it In which latter sense it shall certainly be Secundum Imaginem after his Image who was Primitiae the First fruits of them that rise That as in his Humility his Glory was hid in our Mortality so in our Exaltation our Mortality shall be swallowed up of his Glory And for the first estate of Mans Body we conclude in a word that it was partly Mortall and partly Immortall Mortall in regard of possibility of Dying because it was affected with the mutuall Action and Passion of corruptible elements for which reason it stood in need of reparation and recovery of it selfe by food as being still Corpus Animale and not Spirituale as St. Paul distinguisheth a Naturall but not a Spirituall Body But it was Immortall that is Exempted from the Law of Death and Dissolution of the Elements in vertue of Gods Covenant with man upon condition of his Obedience It was Mortall Conditione Corporis by the Condition of a Body but immortall Beneficio Conditoris by the Benefit of its Creation else God had planted in the Soule such naturall desires of a Body wherein to work as could not be naturally attained For the Soule did naturally desire to remaine still in the body In the naturall Body of Adam there was no sin and therefore no death which is the wages of sinne I come now to the Redemption of our Bodies already performed in Pignore in Primi●…its In our Head in some few of his Members Enoch Ellas and as is probable in those dead Bodies which arose to testifie the Divine power of our crucified Saviour and shall be totally accomplished at that day of Redemption as the same Apostle calls the Last day that day of a full and finall Redemption when Death the last enemy shall be overcome And well may it be called a day of Redemption not only in regard of the Creature which yet groaneth under the Malediction and Tyrannie of sinfull Man nor yet only in respect of Mans Soule which though it be before admitted unto the purchased Possession of the Glorifying Vision and lives no more by Faith alone but by sight shall yet then receive a more abundant fulnesse thereof as being the day of the Manifestation and plenary discovery both of the Punishing Glory of God in the Wicked and of his Merciful and Admirable Glory in the Saints but also and as I think most especially in respect of the Body For there is by vertue of that Omnipotent Sacrifice a double kinde of Redemption wrought for us The one Vindicative giving us Immunity from all spirituall dangers delivering us from the Tyrannie of our Enemies from the Severity Justice and Curse of the Law which is commonly in the New Testament called simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Deliverance from evill The other Purchasing or Munificent by not only freeing us from our own wretchednesse but farther conferring upon us a Positive and a Glorious Honour which St. Iohn calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Power Priviledge Prerogative and Title unto all the Glorious Promises of Immortality which like wise St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Redemption of a purchased Possession and a Redemption unto the Adoption of Sonnes Now then the Last day is not Totally and Perfectly a day of Redemption unto our Soules in either of these

senses since they are in this life delivered from the Malediction of the Law from the Wrath of the Judge from the Tyrannie of the Enemie from the Raigne of Sinne and by Death freed not only from the Dominion but from the Possession or Assault of the Enemie not only from the Kingdome but from the Body of Sinne and is withall in good part possessed of that Blisse which it shall more fully enjoy at last But our Bodies though before that Great day they partake much of the benefits of Redemption as being here sanctified vessells freed from the Authority and Power of the Devill World Flesh and from the Curse of Death too wherein they part not only with life but with sinne yet after all this doe they want some part of either Redemption as namely to be raised and delivered from that dishonour and corruption which the last Enemie hath brought upon them and to be Admitted into those Mansions and invested with that Glory whereby they shall be Totally possessed of their Redemption In a word the Soule is in its separation fully delivered from all Enemies which is the first and in a great measure enjoyeth the Vision of God which is the second part or degree of mans Redemption But the Body is not till its Resurrection either quite freed from its Enemie or at all possessed of its Glory I meane in its selfe though it be in its Head who is Primitiae P●…gnus Resurrectionis the first fruits and earnest of our Conquest over Death Touching the Dignity of our Bodies though there be more comfort to be had in the Expectation than Curiosity in the enquirie after it yet what is usually granted I shall briefly set down And first it shall be Raised a whole entire and perfect Body with all the parts best fitted to be Receptacles of Glory freed from all either the Usherers in or Attendants and followers on the Grave Age Infirmity Sicknesse Corruption Ignominie and Dishonour And shall rise a true whole strong and honourable Body For though every part of the Body shall not have those peculiar uses which here they have since they neither eat nor drink marry nor are given in marriage but are as the Angels of God yet shall not any part be lost Licet enim officiis liberentur judiciis re●…inentur Though they are freed from their Temporall service for which they were here ordained yet must they be reserved for receiving their judgment whether it be unto Glory or unto Dishonour The second Dignity is that Change and Alteration of our Body from a Naturall to a Spirituall Body whereby is not meant any Transubstantiation from a Corporeall to a Spirituall substance For our Bodies shall after the Resurrection be conformable unto Christs body which though glorious was not yet a Spirit but had flesh and bone as we have Nor is it to be understood of a thinne Aereall Invisible Body as some have collected since Christ saith of his Body after he was risen Videte Palpate Wheresoever it is it hath both its quantity and all sensible qualities of a Body Glorified with it It is a strong Argument that it is not there where it is not sensible And therefore the Doctrines of Vbiquity and Transubstantiation as they give Christ more thā he is pleased to owne an Immensity of Body so doe they spoyle him of that which hee hath beene pleased for our sakes to assume Extension Compacture Massinesse Visibility and other the like sensible Properties which cannot stand with that pretended miracle whereby they make Christs Body even now a Creature and like unto ours in substance though not in qualities of Corruptibility Infirmity Ignominie Animality to be truly invested with the very immediate properties of the Deity True indeed it is that the Body of Christ hath an efficacie and operation in all parts of the world it worketh in Heaven with God the Father by Intercession amongst the blessed Angels by Confirmation in Earth and that in all ages and in all places amongst Men by Justification and Comfort in Hell amongst the Devils and Damned by the Tremblings and Feares of a condemning and convicting Faith But Operation requireth only a presence of Vertue not of Substance For doth not the Sunne work wonderfull effects in the bowels of the Earth it selfe notwithstanding being a fixed Planet in the Heaven And why should not the Sunne of Righteousnesse work as much at the like distance as the Sunne of Nature Why should he not be as Powerfull Absent as he was Hoped Or why should the Not presence of his Body make that uneffectuall now which the Not existing could not before his Incarnation Why should we mistrust the Eyes of Stephen that saw him in Heaven at such a Distance of place when Abraham could see him in his own bowels through so great a Distance of Time That Speech then that the Body shall be a Spirituall Body is not to be understood in either of those former senses but it is to be understood first of the more immediate Union and full Inhabitation of the vertue and vigour of Gods Spirit in our Bodies quickning and for ever sustaining them without any Assistance of Naturall or Animall qualities for the repairing and augmenting of them in recompence of that which by labour and infirmity and the naturall opposition of the Elements is daily diminished Secondly it shall be so called in regard of its Obedience Totall Subjection to the Spirit of God without any manner of Reluctance and dislike Thirdly in respect of those Spirituall qualities those Prerogatives of the Flesh with which it shall be adorned which are First a Shining and Glorious Light wherewithall it shall be cloathed as with a Garment for the Iust shall shine as the Sunne in the Firmament Now this shal be wrought first by vertue of that Communion which wee have with Christ our Head whose Body even in its Mortality did shine like the Sunne and had his cloathes white as light And secondly by diffusion and Redundancie from our Soule upon our Body which by the Beatificall Vision filled with a Spirituall and unconceiveable brightnesse shall work upon the Body as on a Subject made throughly Obedient to its Power unto the Production of alike qualities The second Spirituall Property shall be Impassibility not in respect of Perfective but in respect of annoying disquieting or destructive Passion There shall not be any Warre in the members any fighting and mutuall languishing of the Elements but they shall all be sustained in their full strength by vertue of Christs Communion of the Inhabitation of the Spirit of the Dominion of the Glorified Soule There shall be no need of rest or sleepe or meat all which are here requisite for the supply of our Infirmities and daily defects and are only the Comforts of Pilgrimage not the Blessednesse of Possession For although Christ after his Resurrection did eat before his Disciples yet this was none otherwise done than that other