Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	death_n	soul_n	union_n	6,555	5	9.5716	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91988	The picture of the conscience drawne to the life, by the pencell of divine truth. VVherein are set out 1. Its nature. 2. Infirmities. 3. Remedies. 4. Its duties. Consisting first in the truths to be beleived [sic]. 2. The vertues to be practised. 3. The vices to bee avoyded. 4. The heresies to bee rejected. All seasonable for these distracted times. By Alexander Rosse.	Ross, Alexander, 1591-1654.	1648 (1648)	Wing R1980; Thomason E1195_1; ESTC R208720	46,614	212

different essence which things are not in God the HOLY Ghost is of the Father and the Son not by way of Generation as the word is from the intellect which is the property of the Son who is therefore called the Word but by way of procession or love for the HOLY GHOST is said to proceed from the Father and Sonne as these two persons love each other mutually hence the Holy Ghost loveth essentially and personally essentially as he is the love that proceeds from the Father and the Sonne personally as he from whom this love proceeds 5 We are bound in Conscience to beleeve the Creation of the World because we know this is affirmed by Scripture and learned men of all ages because God is omnipotent wise and Good because the world is not God therefore not infinit nor eternall neither in it selfe wholly or in the parts thereof 6 We are bound in Conscience to beleeve that in the fulnesse of time God was made man that his invisible atributes of wisdom goodnesse justice and power might be made known to us his wisdome in finding out a way to pay so great a price his goodnesse which is communicative of it selfe in that he despised not the infirmitie and basenesse of our nature his justice in making man whom Satan meant to destroy the meanes of Satans own destruction lastly his greatnesse for the Incarnation of the Son of God was far greater then the Creation of the World 7 Wee must beleeve that in CHRIST were the three passions of sorrow feare and anger 1. of sorrow or paine for the faculties of his Soule were natural and his body was sensible for as the evill of paine is apprehended by the outward sense of touching so is the evill of sorrow by the inward sense of imagination these I call evils not of sin but of punishment 2. Feare was in Him as it is from the apprehension of future evill but not as it includes either the incertainty of the event or the perturbation of reason for the one presupposeth ignorance the other sin 3. There was in him also the anger of zeale which proceeds of Iustice but not the anger of revenge arising from sin or of the perturbation of reason 8 We may with a cleare Conscience beleeve that Christ had two wills other wayes he could not have had two natures notwithstanding Apollinarius Einychus and Onefurious maintaine the contrary for an intelligent nature cannot be perfect without the will therefore as God his will was divine as man his will was humane but as he was man he was also a sensitive creature therefore not only had he a rationall will but also a sensitive appetite by this he willed the cup to passe from him by that he dranke of the cup here was a diversite of wils but no contradiction because it was not secundum idem 9 We may safely beleeve that Mary the Mother of CHRIST lost not her virginity neither before nor in nor after the conception for otherwise this could not have stood either with the dignitie of the Father that sent Him nor of the Son that was sent nor of the Holy Ghost that conceived him nor yet with the end of CHRISTS Incarnation which was to make us the sons of God by a pure and virgine like regeneration 10 We may safely beleeve that Mary is the Mother of God though not of the Godhead because she was the Mother of that person who is both God and Man for this cause there is in Christ but one Filiation if wee looke upon the subject or person but two filiations if we respect the two natures 11 We may safely beleeve that Christ was the cause of his own death because he did not hinder it when he might either by suppressing his persecutors or withdrawing himself from them or by immortalizing his body but he was accessary to his own Death indirectly only and without sin that by it he might destroy sinne and death and him that had the power of death 12 Wee may beleeve safely that though in Christs death and buriall the soule was separated from the body yet his divinity was not separated either from the soule or the body for the gifts of God are irrevocable and without repentance and the gift of this Hypostaticall union was the greatest of all Gods gifts therefore all Christ was in the grave but not wholly totus sed non totaliter because neither the body nor the soule was separated from the person of the Sonne of God 13 We must beleeve that Christ rose the third day with the scars of those wounds which he received in his passion both to confirme the truth of his resurrection and by them to make intercession to his Father for us for they were as so many powerfull Orators imployed by our intercessor to plead for us besids they were honourable badges of his victory and love tokens of his true affection toward us and marks of his enemies implacable malice 14 We must beleeve that Christ ascended above al heavens not by his own power that is of his humane nature yet by his own power that is of his Divinity and though it was against the nature of his earthly body to ascend it was not against the nature of his body as it was the body of the Sonne of GOD and as it was glorifyed to ascend and this he did that he might prepare a place for us that from thence as our King sitting on his throne he might give gifts unto men as our high Preist he might enter into the holy place to make intercession for us and as our Prophet he might by sending his Spirit from thence inwardly instruct us 15 Wee must beleeve that Christ sits on Gods right-hand not as man only by being Hypostatically united to the divinitie but as God also by eternall generation injoying the same glory felicity and power with the Father from eternitie therefore although the humanitie of Christ is not to be honored with divine worship yet the man Christ is to be adored as being united to God the word humanitie intimating the nature but the word man the whole person because of the Hypostaticall union 16 Wee must beleeve that Christ is Iudge of the quick and dead not as God only but as man also for as in both natures he is our Mediator and head of the Church so in both he is our Iudge and as in his humane nature he was judged by the world so in the same nature he shall judge the world and because no man hath seen God at any time and the Iudge should be visible therefore it is fit that Christ in the visible forme and nature of man should judge the world 17 Wee may with a cleare Conscience beleeve against the tenure of the Greeke Church that the holy Ghost proceedeth from the Son as well as from the Father for otherwayes in the persons there would be a dualitie only and not a Trinity neither are the Son and holy

ought first to reprove our selves for that sinne which we reprove in others and not to take more notice of our neighbours moates then of our own beames 92 We are bound to hearken to reproofe accounting the wounds of a freind better then the kisses of an enemy and to receive reproofes with all humility love and patience and to resolve to make use of such physick though unpleasant for it is no lesse wholsome for the Soul both to cure and prevent spirituall diseases then Aloes though bitter yet fit to purge us of our bodily humors 93 We are bound to love our neighbour as our selves by wishing and doing the same good for him that we wish and do for our selves and with the same mind and sincerity not wishing him any hurt except it be for his further good and for Gods glory so we may wish the losse of his goods for the gaine of his soul and the death of a tyrant for the safety of the state nay we may safely venture the losse of our own bodies for the saving of our neighbours soules and we are to pray for him as for ourselves even for our enemies by this sheweing we have committed our cause to God and that we desire not revenge and in this we immitate our heavenly father who causeth his sunne to shine upon the good and bad and his raine to fall upon the just and unjust and who hath been pleased to reconcile himselfe to us his enemies 94 Wee are bound by a holy life to shew good example to others for the imployment of our talent is required God by this is gloryfied others by our example in goodnesse incouraged otherwayes good men by us will be offended and by our scandalous life the Gospell will be hindred and the Church of God reproached and profane men in their wicked waies animated and hardned 95 We are bound to avoyd and prevent rents or schismes in the Church for they often times make way for heresies they overthrow the life of the Church which consists in unity they hinder the edification of the Church and the growth of christianity they also destroy love and charity and as we are bound to avoyd schisme so must we shun the company of schismaticks least we seeme to countenance their schisme and that we may not be infected therewith or give occasion to others to follow our example yet he is no schismatick that separates himselfe from that Church which persecutes him for the truth or with which he can hold no communion without manifest danger of sinne and seduction 96 We are all bound to be tender of our fame and good name cheifly Magistrates and Ministers otherwayes God will be dishonored the Church hindred the Gospell and justice scandaled but if our fame be without cause wounded we must with patience beare it being a part of our crosse which Christ and his best servants have with patience endured 97 Wee are bound to speake and thinke well of all men whilst we have no reason to the contrary and not to judge censure or condemne any man rashly which argues in us either inadvertency to timerite levitie or malice it is a sinne repugnant both to charitie and justice for every man hath as great right to his good name as to his goods we wrong a man more by taking his good name away then by stealing his goods for in this we make him to be pittied but in the other to be dispised and hated we also wrong God by usurping his office for he is the only Iudge of secreets 98 We are bound to conceale the secret infirmities of our neighbour least by divulging them we wrong his reputation except it be when we have no other way to reclaime him or when we see that the concealing of his sinne may prove dangerous to others then a publike good is to bee preferred to a private 99 Wee are bound to imploy the talent which our Lord hath given us and not to hide it in a Napkin wee must impart our gifts of knowledge wisedome wealth and such like unto others for wee are not Lords but stewards of them and the more eminent wee are the more careful should we be in the cariage of our selves least we spoyle others by our bad example If much be given us much will bee required of us and inferiour men are apt to bee drawne by the example of their superiors whereas indeed they are bound to respect and honour them as their superiours but not to follow them if they bee bad Christians 100. Magistrates are bound to maintaine their people in peace to defend them from oppression to advance Religion and learning arts and industrie to reward the good and punish the evill doers for hee is the Minister of God for our weale so the people are bound to submit themselves to their Governours to honour them and maintaine their charge to bee obedient to their commands and thankfull for the good they receive from them 101. Masters are bound to feed and cloath their servants to pay them their wages to use them with gentlenesse to instruct them in the wayes of godlinesse to help them in their sicknesse and to use them according to their deservings to punish them for their stubbornnesse so servants are bound to love feare and obey their masters to bee humble and faithfull even to untoward Masters expecting their reward from God 102. Parents are bound to love feede cloath and instruct their Children to correct them to season them with the feare of God to provide maintenance and fit matches for them so Children are bound to love feare and honour their Parents to be subject and obedient to them to beare with their infirmities to cover their nakednesse and with thankfullnesse to repay their love charges and tender affection over them 103 As Ministers are bound to love teach and to edifie by their good example the people to watch over them to exhort instruct and rebuke them and to pray for them so the people are bound to love reverence to obey and to maintaine their Ministers and to have them in more then abundant honor for their works sake 104 All men that make bargaines are bound to stand to them if they be not under yeares or tuition or mad if they be not cheated and deluded besides their meaning and intention if they be not forced to the bargain by feare or violence if the thing for which they bargaine be impossible unusefull or unlawfull that is either sinfull or sacred this is called Simony in such cases no man is bound to performe these bargaines 105 We may with a safe Conscience let out mony upon use seeing our mony would bring in gaine if any otherwayes imployed seeing there can be no tradeing without lending and borrowing seeing it was lawfull for the Iewes to to take use of strangers CHRIST borrowes a similitude from the Vserers without reproving them which he would not have done had usury in it selfe been unlawfull neither doe the Scriptures

THE PICTVRE OF The CONSCIENCE drawne to the Life by the PENCELL of Divine Truth VVherein are set out 1. Its Nature 2. Infirmities 3. Remedies 4. Its Duties Consisting first in the truths to be beleived 2. The vertues to be practised 2. The Vices to bee avoyded 4. The Heresies to bee rejected All seasonable for these distracted times By Alexander Rosse London Printed by Tho Badger for M. M. and Gabriel Bedeil and are to be sold at their Shop neere Temple-Bar at the middle Temple Gate 164● To the Right Honorable the Lord Scudamore Viscount Sligo My Lord WHen the orbe of learning is illustrat by the irradiation and benigne aspect of Princes favours then all things in a Kingdome are conspicuous and beautifull but when the great Luminaries and Patrons of knowledge are eclipsed the orbe must needs bee obscured and every thing within its circumference darkned hence as in the darknesse of the aire men are troubled with strange and mishapen apparitions which they veryly beleeve are reall visions whereas indeed they are but phantomes and imaginations of our brains which upon the introduction of a candle are easily dissipated even so in the intellectuall darknesse men are troubled with uncoth and hideous opinions beleeving and embracing them as reall truths whereas indeed they are but illusions Morte obita quales fama est volitare figuras Aut quae sopitas deludunt somnia sensus Which upon the approach of the light of Scripture and Truth do vanish into nothing In this time when darknesse hath overwhelmed the minds of many men who are molested with strange fancies which they call new lights whereas indeed they are but the glating of rotten wood or of glowwormes or those skipping lights which wee call jack in the candle I have adventured to bring in this little tract as a peice of waxe candle after so many bright torches that men may be undeceived and that the true abjects both of faith and practice may be manifested to which small peice J have prefixed your Lordships name as being bound in the obligation of duty and affection to Your goodnesse and eminent parts in generall whose knowledge judgment conscience and sincerity are such and so well known both at home and abroad as they need not the help of any pen so likewise J am tyed by this small mite to expresse my gratitude in particular for your Lordships favorable aspect on respect to me which I cannot better testifie then by acknowledging my selfe Your Lordships humble Servant to command ALEXANDER ROSS The Contents of the diseases and cures of the Conscience 1. COnscience what it is 2. An erring Conscience how farre it bindes 3. The Conscience how ruled by opinion 4. The doubtfull Conscience not to bee followed 5. The scrupulous Conscience both a punishment and a tryall 6. Six causes of a scrupulous conscience 7. Tenne remedies against the diseases of the Conscience The Contents of what we must believe 8. Our Conscience bindes us to beleeve 1 There is a God 2. That he is one 3. Immutable 4. Eternall 5. Omnipresent 6. Omnipotent 7. Infinite 8. The chiefe good 9. Most perfect 10. Most simple 11. Incomprehensible 12. Invisible 13. Truth it selfe 14. Ever-living 15. The Trinity and the reasons why 9. Our conscience binds us to beleeve 1. the Creation 2 Christs Incarnation 3. That in him were the Passions of fear anger and sorrow and how 4. That in him were two wills 5. That his Mother was a perpetuall Virgin 6. And the Mother of God 7. And that Christ was accessary to his owne death how 8 And that in his death the divinity was not separate from his body 9. And that hee rose the third day with the scarres of his woundes 10. And that he ascended above all heaven 11. And that he sits at his Fathers right hand 12. And that he is Judge of the quick and dead 10. Our Consicence bindes us to believe that the Holy Ghost proceeds from the Son as well as from the Father 11. Wee are bound to beleeve the unitie and universalitie of the Church 12. And the communion of the Saluts with Christ and among themselves 13. And that God only forgives sins 14. And that our bodies shall rise againe 15. And that there is an Eternall life of glory after this of Nature and Grace 16. Our Conscience bindes us to beleeve the truth and authority of Scripture 17. We are bound to beleeve that there are An gels 18. And that God created man whose body he made of earth and infused his soule which soule is immortall and not by traduction and how infected with originall sinne 19. We are bound to believe the doctrine of predestination 20. Our Conscience bindes us to beleeve that wee are justified by Christs Righteousnesse or by his active and passive obedience 21. And we are bound to beleive that the good and evill things of this life come to passe by Gods providence Contents of what we must practise 1. Our Conscience bindes us to feare love and obey God 2. To call upon God when where and how but not to use imprecations 3. Wee are not strictly bound to certaine houres places and gestures 4. We are bound sometimes to fast 5. And to make confession of our faith 6. And to detest openly Idolatry and sin 7. And to flye when we are persecuted 8. And to heare Gods Word how 9. And to heare profane Ministers and to receive from them the Sacraments when there is no other meanes 10. Parents are bound in Conscience to bring their Children to Baptisme 11. God-Fathers also are bound in Conscience to see there God-sons performe what they promise in Baptisme 12. What in conscience wee are bound to performe who have beene baptised 13. We are bound in conscience to receive the Lords Supper when and how 14. The Minister is bound to give and the people to receive the Cup 15. Wee are bound in conscience to love one another 16. And to worship God onely not Angels Saints or Christs humanity 17. We are bound to sweare only by God and not by the creatures 18. Christians may sweare with a safe conscience why and how 19. We are bound in conscience to keepe our oathes though to our prejudice 20. We must not falsifie the oath which we sweare by the creatures 21. What oathes are not to bee required 22. Vnlawsull oathes must not bee kept 23. Nor oathes made to our Neighbours prejudice 24. Nor oathes made by them who are not of their owne power 25. Equivocation in oathes unlawfull 26. What oathes must be kept that are forced 27. What erroneous oathes must bee kept 28. We must not make one sweare a falshood though he think it to be true 29. A second oath contrary to the former that was lawfull must not be kept 30. The oath must bee kept whose forme remaines 31. The oath ex officio unlawfull 32. The oath to conceale a Thiefe must be broken 33. What vowes we must make and keep