Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	blood_n	break_v	shed_v	10,145	5	9.7147	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84659	Theion enōtikon, A discourse of holy love, by which the soul is united unto God Containing the various acts of love, the proper motives, and the exercise of it in order to duty and perfection. Written in Spanish by the learned Christopher de Fonseca, done into English with some variation and much addition, by Sr George Strode, Knight.; Tratado del amor de Dios. English	Fonseca, Cristóbal de, 1550?-1621.; Strode, George, Sir, 1583-1663.	1652 (1652)	Wing F1405B; Thomason E1382_1; ESTC R772	166,624	277

same causes and meanes that mans love decreaseth the love of God increaseth SOme Divines have propounded the question why Christ the second Person in the holy Trinity rather than either of the other persons was made man and among other reasons this they give in answer That our first parents sin 1 Cor. 1.24 in desiring to be as God knowing good and evill directly opposeth the wisdome of God which is Christ And to shew the infinite love of God to man that Person who most directly was offended came down from Heaven tooke mans nature and suffered more than man could do and all to redeem man So that he alone God that can draw good out of evill and light out of darknesse used mans sin as an occasion through his love to save mankinde The Prophet Zacbary describes the state of the world Zach. 6. and in especially of the Israelites by foure Chariots the first whereof had red horses which typified the bloody Babylonians the second had black horses which noted the Persians under whom the Jews were neer their utter extirpation the third had white horses by which may be meant the Macedonians who as Alexander and others were gracious and favourable to the Jews the fourth had grizled or horses of divers colours which figured the changeable various and mixed government of the Romans which first or last is destructive to a State And now under this power and rule which contained all the misrule and barbarous usage of the three other Governments came the Messias into the world and this by the Apostle is called the fulnesse of time Gal. 4.4 because when the sin of the world was at the full now was the time of our blessed Saviour to come into the world and by his unspeakable love to redeem it The Prophet Isaiah sets forth Jerusalem thus Their hands are defiled with blood and their fingers with iniquity Isa 59.3 their lips have spoken lies and their tongues perversenesse none calleth for justice nor any pleadeth for truth the act of violence is in their hands their feet run to evill and they make baste to shed innocent blood their thoughts are thoughts of iniquity wasting and destruction are in their paths The way of peace they know not yea judgement is turned backward and justice standeth afar off for truth is fallen in the streets and equity cannot enter and he that departeth from evill maketh himself a prey And the Lord saw and wondered that there was no Intercessor therefore his arm brought salvation For he put on righteousnesse as a breast-plate and vengeance for a clothing and according to their deeds he will repay fury to his adversaries but to Zion shall the Redeemer come And is there any thing in all this that savours but of the love of God to truth and justice to his people though laden with their sins and for this punished and oppressed by their enemies The love of Christ in this kinde is not to be uttered or any way expressed I will summe it up therefore in that one passage of S. Paul the same night that our Lord Jesus was betrayed he instituted the Sacrament of his body broken 1 Cor. 11.23 and of his bloud shed as a sacrifice fully and solely expiatory for the sin of the whole world And while the Jews cried to the Romans Crucifie crucifie him he for them more incessantly praies to his Father Father forgive them and though they said Let his blood be upon us and our children yet he tells them My blood is shed for you and for all that will take and apply it to the forgivenesse of their sins The Psalmist in a wonder and amazement of this excessive love Psal ● 4 exclaims Lord what is man that thou art so mindfull of him or the son of man that thou visitest him for what is there in himself as man but that is to be abhorred his body being at the best but a bag of bones a sinke of foule water and stinking dirt and his soule like a cage of uncleane birds or a forge of wicked imaginations and a storehouse of sinne To the Psalmists question Why Lord hast thou so visited man no other answer or reason can be given then this of the Apostle Job 3.16 So God loved the world that he gave his onely begotten Son to be made saith the Prophet Isay Isa 9.6 as a childe as the Apostle Saint Paul saith as a Servant who emptied himself as it were Phil. 2.7 to a nothing and all this as the effect onely of his infinite incomprehensible Love CHAP. XIV Gods jealousie JEalousie in man is an excesse of love and for the most part is the attendant of some ill condition in him whereas in God it is the quintessence as it were of his love And this riseth in God and moves him to anger and punishment when he finds himself dishonoured or neglected by those he loves Moses not onely tells us Exo. 20.5 that he is a jealous God but adds Exod. 34.14 that his Name is jealous And such is his jealousie that although he suffered the rebellious murmurings of his Israel Exo. 34.14 yet when they committed spirituall whoredome in making and worshipping the golden calf he destroyed 33000. of them and had not his deare servant Moses interceded he had in his jealousie utterly destroyed them all Covetousnesse by S. Paul is called Idolatry Col. 3.5 and when God finds his people worshipping or setting their hearts on these it moves him to jealousie Yea God is jealous of the inordinate or overmuch love of the husband to the wife or of the wife to the husband For these may love each other so much that some part of the love and worship due to God is bestowed on the Creature And for this God oft times turns jealous and in his anger takes the one from the other or bereaves them of their delight which is children And it being so that God hath commanded us to love him with all our heart and with all the strength and powers of the soule the least alienation of our love from God and bestowed on vain delights moves God to jealousie and provokes his anger And as the least withdrawing of our love from God works jealousie in him so when he finds us persist in a daily revolt from him he ceaseth any longer to be jealous See this proved in Israels case where God for Israels multiplied departings from him threatens My jealousie shall depart from them Ezek. 16.42 and I will be quiet and will be no more angry And this is the saddest condition that a soule can fall into for then it is apparent that God hath sent a bill of divorce to that soul and hath removed his love utterly from it for where God loves he cannot but be jealous Chap. XV. Gods revealing his secrets is a great demonstration of his love to man DElilab useth this as an argument Judg. 16.15 that Samson

ought much to be strengthned by that bond of naturall propagation for that what God vouchsafed not to other creatures no nor to his good Angels he granted unto man as an especiall bounty and sign of his love that all mankind should proceed from one generall Father Adam that so all his posterity as descending from one and the same root might all love as being in or indeed as all but one I read that when Trajan the Emperor had sent to Pliny Praetor in Sicily to destroy all the Christians there the Praetor forbore the execution and counselled the Emperor rather to cherish then extirpate them for saith he they are a people which live in obedience to law they neither rob nor kill nor injure any but live as hating none but loving all And when I read that of S. Paul love is the fulfilling of the law I finde that the Apostle in the same text by way of command bids to owe no man any thing but mutuall love Rom. 13.18 whence I conclude that love as it is a command from God so from and by God it is held as a debt and so injoyned as that though we daily pay it yet we should never be discharged from it but that we should with our days and years grow yearly and daily more in this debt of mutuall love But there is a fourth reason perswading and urging this love which is stronger then that of nature and this is our spirituall brotherhood as being not so much one from our naturall parents as one by our spirituall birth and regeneration in our baptisme whereby being united to our head Christ we are all become members of Christs mysticall body and this if any thing will inforce our love It was the argument which good Abraham used to Lot Let us have no breach nor difference betwixt us but let us love and live in accord For saith he and he thought he could bring no stronger argument for it then this me are brethren Gen. 13.8 And we Christians may say we are all brethren not by one Father in the flesh but by one Father which is in heaven and by one Mother the chast undefiled spouse of Christ and by these we become heires not of an estate got by force or fraud and which may be taken away by fire theeves injustice or an usurping power but of an inheritance in the heavens where neither theef nor usurper shall ever come to help himself or hurt us When S. Paul had shewed how in Christ we are all become one body 1 Cor. 1● 1● he then inferres that no one part can pride it selfe over an other saying I have no need of thee but that as members in the naturall body so much more being members in this mysticall body of Christ we should be tenderly compassionate and not only not to have Schismes and breaches but much more not to hurt or offend but rather to help and defend each other from wrong and oppression and so farre as the law will permit to act as Moses did when he saw his contreymen to be oppressed or wronged Exod. 2.13 S. Chrysostome useth an other metaphor to perswade this love when he tells us that this spirituall brotherhood is as the cementing stones together in an arch or other building where as the one supports the other so all united bind and keep all fast and safe together To which well may that of S. Paul be applyed that love or peace is the bond of perfection and therefore Col. 2.14 Eph. 4.3 keeps the unity of the Spirit in the bond of peace In which texts as love is the bond ligament or hold-fast of the Christians mysticall body so it is the bond uniter and knitter together of all the perfection that man in this world can attain unto You see the great sweet and powerfull effects of this spirituall love begotten by our baptisme into Christ which is much cherished and increased by the Sacrament of his body and bloud It was not only acted by Caliline but long before him and since I would I could not say the like of Christians that they strengthned their leagues and covenants of holding together as it were in one binding each other to defend and keep them though they were covenants with hell and death yet these I say they entred into and strengthned by drinking the bloud either of themselves or others a covenant we have taken and received the Sacrament of the bloud not of beasts or man but of God himself that as we are all members of one body which is Christ so we will love one another In the reall and true performance whereof if we fail S. Paul tells us that we have not only taken that Sacrament unworthily 1 Cor. 11 27. but therein we have taken our own damnation because saith he we did not discern the body and bloud of Christ but did eate and drink these as of course and in ordinary and not considering that if we kept and performed the commandement and covenant of love the seal whereof was the body and the red inke the bloud of Christ that then we should have life everlasting in him but otherwise nothing but infirmities sicknesse and death And whether we finde not these sad and deadly effects to have fallen upon us for the want or breach of Gods commandements and our covenant signed and sealed in the Sacrament of Christs body and bloud judge and seriously think of it while I proceed to The fifth reason why man should love his neighbour which is grounded upon the nature of the Law-giver God for generally such as the legislator is such are his laws So that be the law-maker a bloudy man his laws savour of cruelty and bloud whereas be he of a sweet meek disposition his laws are full of mercy and love Now God being love it self his law or command to man that he love his neighbour relisheth of Gods own nature as flowing from it So that the nearer we come to the fulfilling this law of love the nearer we approach to the nature of God which is love Christ therefore though at first he took not away all legall sacrifices yet he profest that he would have mercy and not sacrifice Mat. 9.13 or mercy rather then sacrifice but so as in the sacrifice of Cain if it were mingled with the hatred of his brother Abel he rejected it and in this or such a sacrifice he saith I will have mercy and not sacrifice and accordingly when the Scribe answering Christ according to his own doctrine that to love our neighbour as our self Mar. 12.13 is more then all sacrifices Christ hereupon finding that the Scribe answered discreetly and to the truth he said unto him Thou art not farre from the kingdome of God which is as much as if Christ had said thus to teach and so to doe is the straight way to the kingdome of God and without it there is no other way In the

be had to make choice of that woman with whom we would be yoked or joyned in that estate of matrimony till death us depart Now the sour especiall and usuall promoters or workers of mariage are 1. Beauty 2. Wealth 3. Honour 4. Goodness or virtue of which the first three moderately desired are good requisites for the better keeping up the superstructure in this building but the most necessary basis and foundation without which mariage can neither please God nor benefit man is grace and goodnesse And of these four promotors in mariage the 1. Beauty for the most part works upon the carnall man the 2. wealth on the worldly the 3. honour on the proud the 4. grace and virtue moves the desire and works the assent in the heavenly minded and spirituall man virtue I say and not beauty for first consider what beauty is in its nature and being 2. what it is in power and then say whether beauty rather then goodnesse should make the match Now beauty as to its first being whether in man or woman is a delightfull object of the eye appearing from the colour and figure of the body which colour is as a fair blush well mixed with white and red clearly glimmering through a tender skin and arising from an equall temper of the humours but especially of the bloud well tempered and the figure is that comely proportion of all the limmes and members in themselves and with the rest of the parts each to other so that neither are too long nor too short nor too big nor too little but that all and each holds an equall symmetrie which makes the parts and members seem goodly and now though this beauty in colour and figure may be accounted among the common gifts of God and therefore it may serve as often it doeth for a letter of commendation and a superscription of favour as being the signe of a well tempered soul and therefore it never satiates the eye of the beholder yet oftentimes like a tyrant it is not long-lived but short of continuance for if it be blasted with sicknesse or buffeted by Satan it is soon withered like your fairest flowers And yet oft-times beauty is not only deceitfull like a painted Sepulcher or the apples of Sodome which have only a fair superficies yet dust or rottenness within but it is often dangerous both to the Spectator becomming an infectious Basilisk and to the owner as a gilded poyson For in many it is little more then a skin puffed up with a proud love of it selfe and a base envy or contempt of others And yet these beauties as coloured flies or well skinned beasts are most run and hunted after though it prove to the ruin of the huntsman as in Samson and the Son of Shechem and to the hunted as Dinah Lucrece and others For as boyes love to be running after coloured flyes to play with them to their destruction so such coloured flyes delight to be flying abroad to play in the Sun or with a burning light Dinah may serve for a motto of this embleme and David for the word of that Beauty is and hath been both a straggler and a tempter to the destruction of others and a restless peece desirous to be tempted though it prove to its own ruin And besides all this you shall find fair Rachell to sell her husband for mandrakes which such women oft-imes love as well as their husbands Be therefore if you please a well wisher to beauty but the lover and wooer only of grace and virtue without which beauty in an ill woman is like a ring of gold in a swines snout and therefore of it self not to be desired Neither is honour to be loved whither traduced by descent or conferred by the favour of the Prince for though these as branches of choice roots are left to be graffed on and likeliest to bring forth the finest fruit yet even these by time or taint are often so corrupted that they become as blood in an ill dieted or surfeited bodie which is good for nothing but the sewer yea and take honour at the best yet what is it more then a splended phantasme or airy opinion floating or warbling in the brain of the standers by who one day reverenceth the honourable person as thing sacred while the next day perhaps he scorns it as prophane yea and by a vote to be utterly cast away as a thing both useless and dangerous And though money and lands have a more elementary stuff and substance then either beauty or honour and are so far worthily called goods as being instruments to work and do good yet neither are they in themselves good no nor so well able to make or denominate the possessor good as either honour or beauty I find not among all the marriages whereof we reade in the book of God that any of them were made for wealth and for this and many other reasons I cannot but condemn the too too common senseless guise of our times which sends lands or moneys to be or as it were the chief Orators or contractors of marriage or as though the ironicall words of the Poet were now verified Quaerenda pecunia primùm virtus post nummos be he or she rich it is that we most look after and let grace wisdome and other beautles of the soul or body serve but as lackies which we much regard not whereas these are not to be used as contractors of marriage they being at their best but earthly uncertain deceitfull or dangerous and such as of which one may say when marriage is made for these winged creatures that as these take wing and fly out of the door so love that was endeared for them will soon creep out at the window Mary not then for these nor mary with one that is unequall to thy self An oxe and a sheep a lion and a calf will hardly yoke or draw together choose a wise according to thy self said Plutarch and Pittacus the like marry one of thy own quality for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equality it is that begets love and love to continue and grow is best planted with the like roots or branches Where I would not be understood that the man or woman exceeding the other in wealth birth or the like is ever to be accounted above the other that hath not the same in the like measure But as the soul is to be preferred before wealth c. so the extraordinary endowments thereof make the persons so qualified superior to those that exceed in wealth honour or power For close wouldst thou man have a good wife or thou wise have a good husband know that as at the first marriage neareness of flesh begat affection in the soul Gen. 2 Gen. 3. for Adam seeing Eve to be flesh of his flesh called her wife so since that the affection in the soul hath begot the nearness in the flesh For first they affected and then they are made one flesh So