Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	death_n	sin_n	wage_n	4,184	5	11.8525	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85424	The mystery of dreames, historically discoursed; or A treatise; wherein is clearly discovered, the secret yet certain good or evil, the inconsidered and yet assured truth or falsity, virtue or vanity, misery or mercy, of mens differing dreames. Their distinguishing characters: the divers cases, causes, concomitants, consequences, concerning mens inmost thoughts while asleep. With severall considerable questions, objections, and answers contained therein: and other profitable truths appertaining thereunto. Are from pertinent texts plainly and fully unfolded. / By Philip Goodwin preacher of the Gospel at Watford in Hartfordshire.	Goodwin, Philip, d. 1699.	1658 (1658)	Wing G1217; Thomason E1576_1; ESTC R200931	188,817	455

evade them Thus the Devil when he would fain so fish as to catch these choice peeces the precious Saints of God he subtilly sets upon them in the night as his fittest time wherein to tempt and take them 2. The Devil is a coward In the day he dares not oftentimes so assault Gods Saints when he sees them up in their armour and so waits till night As there be wild beasts in the night they range abroad for their prey who are afraid to creep out of their dens in the day time Psal 104. 20. There be Theeves that venture not upon men that meet them in the day but are bold to break houses in the night and bind them they finde asleep in their beds Job 24. 15 16. Such a one is Satan The Saints of God when they are awake are more ready to the battell and then the Devil as a base beaten enemy is not so forward to fight them but he sets upon these souldiers of Christ when they are asleep in their quarters These things premised 't is manifest that as carnal men are the subjects of so Christian men are subject to these sinfull Dreames and therefore men of all sorts are concerned in the ensuing discourse 2. The matter whereof this monitory discourse will further consist touching such Dreames is 1. Some Perswasions against them 2. Some Directions about them Perswasions moving against them are from the prejudices of them in respect of things both Good Evil. First For the prejudice these Dreams do us toward things good 'T is in regard both of the Good they draw us from of the Good they draw from us 1. Such Dreames or sinfull thoughts in sleep they take our minds off from those good watchings and workings as sute to our sleeping times In the time of sleep though a mans outward senses are bound and as servants they cease their ordinary business abroad yet the inward powers of phantasie and memory are then most free and best at liberty for their proper imployments now the soul being of God furnished with such faculties and abilities 't is sad when the Devil seduces them and by sinfull dreamings diverts and pollutes them As God hath created the soul at all times fit for good work so God hath appointed good work for the soul at all times to wit meditation upon his Law day and night Josh 1. 8. Now sinfull Dreames draw us off from this duty 2. Such Dreames they do not onely take our mindes off from good but take good out of our mindes We have not the benefit and comfort of the Word of God and Spirit of God at such times to our thoughts they are as it were taken from us in respect of the stops hereby to their present exercise As when Saul was asleep in the trench David took from his very bolster his spear and a cruse of water 1 Sam. 26. 12. Thus Satan in the night when we are asleep in our beds by bad Dreames gets away our spear and our water the Word of God that should defend us and the Spirit of God that should refresh us Thus of good things are we lamentably left 2. The prejudice these Dreames do us toward things evil This in regard of The evil of Sinne they draw us unto also The evil of Punishment they draw upon us The sinne of such Dreames is against The Commands of God The Mercies of God 1. There be Commands which hereby we transgress God requires that not onely the soul but the body be set free from all ways of defilement Let us cleanse our selves from all filthiness of flesh and spirit 2 Cor. 7. 1. That every one of you should know how to possess his vessel in holiness and honour 1 Thes 4. 4. Not onely the soul which is in the vessel of the body but the body which is the vessel of the soul must be kept clean from soile We must hate that whereby the garment of the flesh is spotted as we must hate the garment spotted of the flesh Jude 23. therefore not defile the flesh with Dreames 2. There be Mercies which hereby we abuse To have beds to sleep on and to have sleep upon our beds is a double mercy Let us mark that expression of our Saviour Matth. 8. 20. The Foxes have holes and the Birds of the air nests but the Sonne of Man hath not where to lay his head It may seem Christ had not here any setled bed to sleep upon 'T is evident Job had his bed but thereon he could not sleep Weary some nights are appointed to me when I lie down I say when shall I arise and the night be gone I am full of tossings to and fro unto the dawning of the day Job 7. 3 4. Now to have with our beds to sleep on sleep upon our beds are benefits too big to be abused by the interpose of such prejudiciall Dreames The punishment for such Dreames is Present Future The punishments present in this world are Debility of Body Perplexity of Soul 1. Hereby the body is weakened nature wasted corporeall parts as defiled so enfeebled These Dreames do to the sinner as Dalilah to Sampson they bereave him of his strength and leave him in a languishing estate If life be prolonged pains are enlarged aches with age encreased especially if such filthy Dreames be frequent Beside the evil that may run and reach unto posterity 2. Hereby the Soul is wounded The Devil hereupon makes great advantage in life and death to dismay the mind Of such offences he does accuse in a double Court The Court of Heaven the Court of Conscience We read Rev. 12. 10. The accuser of our brethren is cast down who accuseth them before God day and night As the Devil does accuse in the day and night seasons so he does accuse of the day and-night sinnes He accuses in the night for sinfull deeds in the day and he accuses in the day of sinfull Dreames in the night 'T is sad when Satan keeps assizes in our souls and actually arraignes endites and condemns for such dealings as he hath had with us in a way of wicked Dreames 2. The punishment future in the world to come without the prevention of divine mercy is everlasting misery Such Dreames draw to ruine That which hath a defiling power is of a destroying nature And if such Dreames be sinne The wages of every sinne is death Rom. 6. 23. History reports of Nero that monster of men that among the many wayes he sought his Mother Agrippinas death one was in the night when she lay asleep in her bed to kill her with the fall of a heavy beam which was therefore made loose in the roof of the room 'T is our death and utter undoing the Devil our deadly adversary aims at when he lets fall these filthy Dreames while we lie by night asleep in our beds And as 't is that which he desires so 't is that which we

heart goes a whoring from God how can it be clean As departure causes defiling so defiling implies departure 2. Satan men herein turn to betaking themselves to his enticing forgeries and hugging his shadowes and bowing down to his Images embracing the representations he tenders Satan makes a sinfull mans bed his nest in which he lays most loathsome eggs which yet the sinner sits over adding his own warmth to brood and bring them forth this his defiling act infolds 2. The effects of sinne are found infolded herein As somewhat privative And somewhat positive 1. Privative or a further depriving themselves of primitive amability and beauty Thus man is made more remote from his first purity glory excellency and immaculate innocency 2. Positive or a further imprinting of deeper deformity and greater impurity through the pollution of Dreames The Schoolmen discoursing of sinne do still ●…eat of two things macula reatus filth and guilt The former is the blackness of sinne that takes away mans lustre the latter is the bondage of sinne that takes away mans liberty hereby he is bound over to death and Hell both follows upon filthy Dreames for whatever casts under filth brings under guilt Every sinne as it stains a man and leaves him under blots so it stabs a man and leaves him in his blood Filthy Dreames that defile though these effects are secret and unseen yet that makes them never the less but the worse The outward sins of waking men lay blots and blows upon them in the eye of the world but these inward sins of sleeping men lay blows and blots upon them in the sight of God who sees in secret Sinfull Dreames leave black blots they be as deep stamps and dirty steps of the Devils foul feet Which foul defilings are further helped forward by filthy Dreamers themselves These filthy Dreamers also defile the flesh And now having walked through these words in their Explication I come to some Application from the words in a double way To wit Of Instruction Of Admonition 1. Instruction These filthy defiling Dreames considered severall lessons many men may learn that do certainly concern Themselves within Others without 1. Men as within themselves reflecting may finde much of their spirituall misery from these fleshly Dreames of which they may be Both Receptive And Productive 1. Of such Dreames to be receptive is sad For a man to be as a noisome sink into which gathers all such filthy mud to be as the Devils center in which he makes his black lines to meet For a mans bed and head to be Satans stage upon which he brings strange disguised persons to play their parts whereupon follows such effects as do defile both head and bed Lev. 15. 26. Deut. 23. 10 11. For a mans head and heart to be the Devils dung-cart into which both day and night he throws his dirt and filth the case of no creature is herein like mans beasts swine and poisonous Toads are not receptacles of such stinking dreggs as filthy Dreames 2. Of such Dreames to be productive is yet much worse when of such sinfull thoughts in sleep Satan may be an assistant but mans own evil heart herein the chief agent and hereof the author Gen. 6. 5. God saw that the whole imaginations of the thoughts of mans heart were onely evil continually 'T is not the imaginations thoughts in mans heart quasi ex alio but the imaginations and thoughts of mans heart quasi ex seipso were onely evil continually col-haiom the whole day which being taken in a naturall sense does comprise the night as a part thereof Day and night mans whole time continually the imaginations of the thoughts of mans heart are some way evil It may be they do not always amount to such monstrous wickedness as the text intends but when hitherto they proceed such sinfull Dreames are the products of mans own evil heart which is always evil but may be worst in the night In the day by reading hearing seeing by means of others company counsell examples exercises others good words and works a wicked man may have many good thoughts moving in his mind but in the sleeping time of the night when he hath no such helps his thoughts may be most notoriously naught Plutarch reports of a River that runs bright and sweet in the morning and so remains the day but it begins to run black and bitter in the evening and so all night with men many times that wickedness which breaks out in the day was formed and framed in the night The Prophet reports of some whose hearts be like a Bakers oven that is heated and made ready in the night and in the morning burns as a flaming fire Hos 7. 6. But suppose it proceeds no further then filthy Dreams in the night yet therein a man may see his heart miserably naught when a man hath not onely a filthy Dream but is a Dreamer in this filthiness found not onely actuall but usuall it manifests much misery such self-pollution being a sad condition And sadly may such a one say of his sinne as David did of his sorrow My sore ranne in the night and ceased not Psal 77. 2. 2. As concerning Satan hereby a man may discern His Knowledg His Diligence 1. The Devils knowledg by this appears to be great and that he is intimately acquainted with mans case Both for Body And for Soul 1. The state of mans body he much understands how that is disposed the parts thereof inclined through its naturall constitution accidentall occasions assiduall transactions contracted imperfections what propensities lubricities imbecillities have seized upon man and under which he suffers He knows which way nature even in corporeal parts is prone to put out it self and so in flinging the bowl he observes the biass beating man upon his own ground and bringing him to much misery 2. Satan sees much into the state of mans soul Though the soul as concerning its immanent and immediate acts of the principall powers is so lockt up as the Devil by a direct intuition cannot look therein or have knowledg thereof yet he can gather much in an arguitive way he can make such animadversions of matters without as to discover much within Mans understanding makes its parelii or likenesses and resemblances and these the fancy being neer hand takes in observes and imitates and while this is at work the Devil may get the key of this shop go in and view the Images that are framed there to set forward his sinfull design though the Devil cannot create or frame in the fancy any new corporeall species yet he can discern such similitudes and shadows of things as are there already framed he can call them up and accordingly conform himself and so fetch forth a suteable draught of Dreames Unto filthy apprehensions he can cause filthy apparitions and pitifully puddle a man in polluting Dreames 2. The Devils diligence is discernable therein

Intelligent and Rationall he may surely be said who even in his sleep hath a ready Use of Reason The Sleeping Man hath indeed some Dreames wherein Reason acts irregularly intricately inconsistently fluctuating and roving up and down that things hang as we say like ropes of sand yet certain in such blurr'd Books some Reason may be read and some foot-steps thereof found But in divers Dreames 't is more discernable Reason acts more regularly and manages matters more methodically so that sometimes Men may finde as effectuall use of Reason in their sleep as when wide awake Whence this may remain a Maxime among us That Man as an Animal creature in Dreaming sleepes And man as a Rational creature in sleeping Dreames Dreames are applicable to Man as Man and so to every Man Though the the Philosopher affirms that some men meet with no such motions of their mindes in sleepe but sleepe without any Dreames of any way or kinde But common experience may much confute True some men may not animadvert discerne or retaine in their memories such movings of their mindes yet that does not evidence that they are not Many a Dreame may possibly pass from a person that he perceives not through a two-fold cause Its Swiftness and His Slowness 1. The Dreame is swift and goes away with a quick foot or as upon the wing rather The wicked shall fly away as a Dreame Job 20. 8. The Ancients hence phancied that a Dreame had wings like a Bird of the aire It may be so considered because of it's celerity and sudden passage through which it is not perceived 2. The Man is slow dull and heavy about reflect acts Often even in a mans waking-time the minde works yet it 's work is not minded A man does not think what he thinks no marvell then if in sleeping-time the minde looks little back upon its own business but much overlooks its own work so that much is done that is not seen much in Dreames transacted that is not observed However man remains the subject of Dreames 2. Man in the condition of this life is likewise considerable as of Dreames the most sutable subject The season we know of Dreames is during the time of sleep now the time of sleep is in the time of this life after this terme of life there is no true sleep Either to Soul Or Body 1. The Soul sleeps not though so some Hereticks have asserted viz. That seperated Souls are cast into a dead sleep not to be awakened till the time the generall Resurrection but such heterodoxe Doctrine hath long since been beaten down by standing Truth plain Scriptures determining two dwelling places The Paradise of Heaven and The Prison of Hell Into one of which all Souls sayes Austin as soon as severed from their Bodies are carried by Angels or Devils to dwell in everlasting weale or woe and indeed the very Scriptures themselves say so much See Dan. 12. 2. Matth. 25. 46. Joh. 5. 29. Luk. 23. 43. Luk. 16. 21 22. 2 Cor. 5. 1 2. 1 Pet. 3. 19. Rev. 20. 13 c. 2. The Body sleeps not in any Physicall or Philosophicall sense The Body bereaved of the Soul and lying dead in the Grave is said to be as asleep in the bed Hence burying places have been called sleeping places but this is onely Sleep in a Tropicall and Metaphoricall sense There be no Dreames in this sleep neither do these men thus asleep ever dreame Dreaming is during the time that the reasonable Soul resides and abides in the living Body The Body of man in sleep as a Heathen observes it lies as if it were fallen down by death but the Soul is so active therein as evidences the life thereof And Dreaming 't is one of those life-evidencing acts Though sleep be a plain Image of death yet Dreames in sleep are a clear Index of life Men while alive are the Centers of Dreames and Dreames are the signes of men alive There is no remembrance of thee in death saies David to God Psal 6. 5. That is A man indeed dead hath no commemorative thoughts of God or any other object to wit in that way or after that manner like to men alive in the world as Mollerus well interprets 'T is living men who do commemorate meditate excogitate matters in their minds both awake and asleep Even sleeping their minds are in motion which we call Dreames This casts me upon the next thing to be noted viz. Secondly The Actings or Dreames actually considered in themselves what they are found to be are discernable by Their generall Descriptions and Their generall Divisions 1. Dreames in a more generall way and according to their common Nature considered may be thus described Dreames are the agitations the egressions or Sallyings out of the Soul in thoughts of the mind while the Body lyeth bound by sleep in the bed A Dreame indefinitely and at large is the transacting of the reasonable Soul in the sleeping Body through the coassisting help of those admirable Faculties The Phantasie and The Memory Both which Faculties are found most active in the season of sleep For in sleep the outward Senses as Hearing Seeing c. being bound from their organicall and extrinsecall exercises and ordinary conveyances The inward Senses and Powers of the Soul as the Phantasie and Memory are at the more liberty and freedome from such externall attendances and so being at better leisure they within themselves fall to reflectings to new forming and erecting new frames of things that are vented in Dreames The Phantasie and the Memory are the Souls working Shops wherein strange things be wrought when the Soul as I may say goes not abroad but stayes at home and works within it self strange things it does w ch be drawn out in dreames So we see how Dreames be in generall described Secondly In generall Dreames may be variously divided As into their Parts And into their Sorts 1. The Parts that commonly constitute a Dreame whereof it is compounded and of which it is compacted or made up are mainly these two things An Apparition to the Thoughts And a Dilation of the Thoughts 1. In a Dreame there is somewhat appeares to the thoughts A dreaming Man sayes Austin he thinks he sees the Sun though the Sun he sees not As there may appeare some things to our eyes as Armies in the air fighting-men and flying-Horses which are no realities only apparitions So to a man in a Dream such things persons appear but they are no realities only fictions in his fancy Philo observes that some awake are like to men asleep while they think they perceive such things do but deceive themselves taking the signs of things for the natures of things meer Shadows for Substance In a Dream are thoughts of things not the things thought Secondly In a Dreame the thoughts dilate expand or spread themselves upon things that so appear