Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	head_n	member_n	mystical_a	10,566	5	10.6497	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10801	A sacred septenarie, or The seuen last wordes of our Sauiour Christ vttered vpon the crosse, (with the necessary circumstances of the same:) expounded by a commentary, gathered out of the holy Scriptures, the writings of the ancient fathers, and later diuines. By Alexander Roberts, Bachelour in Diuinity; and preacher of Gods word at Kings Linne, in Norfolke.	Roberts, Alexander, d. 1620.	1614 (1614)	STC 21074; ESTC S115974	219,904	265

is the Apostles constant resolution that all who will liue godly in Christ Iesus must suffer afflictions 2. Tim. 3. 12. yea our Sauiour Christ telleth his Church what they are to looke for in the world euen many tribulations Iohn 16. 33. The Church herevpon earth is a l Tertullianus Apologet. cap. 1. pilgrime and stranger and therefore findeth but hard entertainment knowing that no better can bee looked for amongst enemies poore and subiect to all kind of wrongs and iniuries and therefore is compared to a doue dwelling in the rockes Cant. 2. 14. to a ship tossed with the raging waues of the sea but not ouerwhelmed to a house builded vpon a rocke against which the flouds beate the stormes fall with violence but cannot be ouerthrowen Math. 7. 25. Also she is said to flie into the wildernesse and there hide her selfe for a time and vtterly to loose her beauty Apoc. 12. 14 And m Aduersus Auxentium Saint Hillaris tells vs that we must seeke her rather lying in caues and dens thereby to auoyd the tempest of persecutions then shining in high places aboue others so that if there were not another life besides this then should wee Christians be more miserable than all the rest 1. Corinth 15. 19. This argument of Bellarmine is the very same and all one Vse 3. with that which the Pagans vsed against the ancient Christians and by this reason the same note should agree as well to the heathenish as to the Christian Church For n Lib. 10. epist. 54. cui respondet Ambrosius epist duabus 30. 31. lib. 5. Et Prudentius Christianus poeta duobus libris Symachus alledged none other wherby to perswade Theodosius the Emperour that he should continue in the old religion of the Romanes then this how their ciuill estate and common-wealth was most abundant in riches and large in dominions when they worshipped Iupiter Apollo and their other Gods Wherefore let vs serue the Lord in feare and reioyce before him in trembling Psal 2. 11. 12. and both in prosperitie and aduersitie continue stedfast in saith and be thankefull Iob 1. 21. For as well euill as good proceed from the mouth of God Lament 3. 38. and both are his gifts the one o Augustinus epist ad Rusticit Foelicitatem comforting the other chastising neither ought wee to haue our eyes too much dazeled with the glittering of worldly prosperitie which we see the vnrighteous doe for the most part enioy nor accompt aduersitie absolutely and without p Augustinus de ciuitate Dei lib. 1. cap. 23. Neminem moueat magis impiorum faelicitas quàm mouere debe principatus Diaeboli in mundo P●●rus de la Caualleria in tractatu qui insoribitur Zelus Christi exception euill wherewith the Saints and deere children of God are enwrapped For it hath pleased the diuine prouidence to prouide hereafter good things for the righteous which the wicked shall neuer enioy and euill for the wicked wherewith the righteous shall not be tormented But for these outward and temporall goods and euils God would haue them indifferently common to both least wee should too greedily desire the one which the wicked doe obteyne or ouer basely seeke to auoide the other which falleth in the lot of the most q These reasons more of the same sort hath that worthy professor of Diuinitie Doctor Whitakers gathered against Bellarmine holy Then stood by the Crosse of Iesus his mother and his mothers sister Mary the wife of Cleophas and Mary Magdalen Controuersia de Ecclesiae notis quaestione 5. cap. 16. This narration doth greatly set forth and manifest the grieuousnesse of Christs death that he suffered so terrible and shameful a punishment in the sight and beholding of his deare Mother and beloued friends who all out of qnestion did exceedingly sorrow at the same and with melting hearts followed him But so it must be that no kinde of extremity should be wanting in his death who was to be the sacrifice for the sinnes of the world And to this end that he might sanctifie vnto those who are his all yea euen the most grieuous sufferings These women accompanied him glorious in working miracles and teaching with the astonishment of the hearers and now forsake him not apprehended condemned whipped crucified Also great multitudes of people and women of Ierusalem came forth of the Citie to see what should bee done which bewayled and lamented him Luc. 23. 27. As God in the creation hath engrafted in the mindes of men naturall affections and would haue them resemblances and as it were pictures of his loue toward vs so doth he not disallo●● or condemne them in any so long as they doe abide and are confined within their bounds and limits And therefore the Apostle commandeth that we should weepe with them that weepe and reioyce with them that r Affici nos dolore vult Pater coelestis in nostris proximorum afflictionibus quo in nostris patientes in alienis benigni ergae fratres ac misericordes simus In prosperis gaudio laetitia exultare quae indicat nos nec invidere aliorum faelicitati nec insolentes esse reioyce Rom. 12. 15. which precept he giueth in respect of the double condition of man prosperous and aduerse and vrgeth the performance thereof by an argument taken from comparison of the like that sympathy and mutuall compassion which is between the members one toward another of the same naturall body 1. Corinth 12. 25. 26. For if the head doe ake all the rest of the parts doe suffer with it yea if the s Chrysostomus in 12. caput 1. epist ad Cor. foot be pricked with a throne the griefe is spred ouer the whole body the head boweth it selfe downe the eyes looke carefully where the hurt is the hand maketh haste to pulle it out the tongue asketh for a medecine to apply vnto it and to ease the paine The same affection and fellow-feeling ought thereto bee between the members of one and the same mystical body the Church For first wee haue all one beginning and are brethren of one t Tertull. Apologes cap. 19. Minutius Faelix in Octauio Father the heauenly God the earthly Adam all framed of the same clay wherof we are named the sonnes of Adam with whom the world was replenished Deut. 32. 8. and that which is greater than this so many as doe beleue in Christ haue drunke of one spirit of u Tertull. Apolog cap. 39. sanctification and haue breathed from out of one wombe of the same ignorance vnto one light of truth 1. Corinth 12. 13. Ephes 4. 5. 6. Secondly there is in all a conformitie and participation of the same nature from which ground ariseth that exhortation of the Prophet Breake thy bread vnto the hungry bring y Quod cuiquis contigit cuiui● potest contingere Cùm mimu● recitaret hac verba Iulius Caesar largas

the wounds of the sonne of God And furder a Augustinus serm de tempore 29. we may vnderstand at how high a rate God doth value the transgressions of man from which debt that we might be deliuered he sent not downe to earth an Angell nor Archangell but God The greatnesse of the remedie bewrayeth the greatnesse of the maladie b Leo I. serm l. de passione Such were the fetters in which we were hard bound that we could not be loosed from them but by this meanes so great was the price by which we are redeemed so great is the expense by which we are cured For what returne could there be from impiety to righteousnesse from misery to happinesse except the righteous had bowed himselfe downe to the wicked and the blessed to the miserable c Augustinus serm de tempore 114. Behould therefore holinesse is scourged for the vngodly wisedome is mocked-at for the foolish righteousnesse condemned for the wicked trueth murdered for the lyer and deceitfull sincerity it selfe drinketh vineger for the wretched sweetnesse is filled with gall innocency is accused for the guiltie and life dieth for the dead Let vs not then be ashamed of the Crosse of Christ we haue victorie and triumph by his death for as he the euerlasting son of God was not borne for himselfe but for vs Esay 9. 6. so the same immaculate and spotlesse lambe of God suffered not for himselfe but for vs 1. Pet. 1. 18. 19. wherefore let vs carefully auoyde sinne and crucifie the flesh with the lustes and affections thereof Gal. 5. 24. least wee seeme to tread vnder foote the son of God and accompt the bloud of the testament as an vnholy thing wherewith we are sanctified and dispite the spirit of grace Heb. 10. 29. Vse 3 3 Let vs not doubt of the loue of God towardes vs. For how can he but loue those for whom he gaue his beloued Ioh. 3. 16. And this is Pauls comfort who sometime was a blasphemer an oppressor a persecutor that he was crucified with Christ and the life that he now liued was by faith in the son of God who loued him gaue himselfe for him Gal. 2. 20. And one of our d Thomas Bilneius apud Foxis in Martyrologio owne Martyres standing at the stake ready to offer vp his body a sacrifice for the cōfirming of his faith and profession of the Gospell there rehearsing the Apostles creede the summe of his beliefe when hee came to the Article of Christ crucified in most submisse and humble manner bended his body lowe to the ground and gaue God most dutifull thankes so great as he could conceiue for this infinite and vnspeakeable mercy who by the death of his sonne had deliuered vs from out of the power of the Deuill by whom we were taken aliue to doe his will Then brethren e Augustinus lib. de virginitate cap. 54. 55. 56. behould the woundes of Christ hanginge vpon the crosse the bloud which hee shed dying the price which hee offered redeeming the scarres which he shewed after his rising his head is bowed downe to kisse thee his heart opened to loue thee his armes spred abroad to embrace thee his body sacrificed to redeeme thee Wonder with thy selfe how great these giftes are wey them in the ballance of thy heart that he may be wholy fastened of thee in thy soule who was wholy fastened for thee vpon the Crosse And they crucified him This was the purposed intendement of the Iewes priestes and Pharisies to brand Christ with the greatest infamie they could deuise and that euen by the f Tanlerus in meditationibus de vita Christa cap. 37. fellowship if I may so call it of those two theeues between whom he was crucified endeauouring thereby to perswade the people that hee was guilty of the same offences for which they suffered and therefore was placed in the g Iansenius in Harmonia Euangeliorum cap. 143. midst betweene them whereof more afterward that so hee might not only be reckned among the wicked but also accompted as the chiefe so foretould of the Prophet Esay 53. 12. Fulfilled accordingly Mark 15. 28. As Christ the Redeemer of the whole world tooke vpon his shoulders the burden of the sinnes of vs all hangeth crucified betweene two theeues is laden with tauntes and reproaches and esteemed publikely for a most wicked one so we by faith in him and through his absolute obedience are accompted righteous For hee that knewe no sinne was made sinne for vs that we might bee the righteousnes of God in him 2. Corinth 5. 21. In which one diuine Aphorisme of the Apostle the whole summe of the doctrine of our Redemption is briefly comprehended For the Redeemer himselfe is by way of description expressed hee knew noe sinne but was pure vndefiled innocent Heb. 7. 26. h Christus filius crat carnis Adae non filius praeuarica●●onis Adae S. Bernardus in fesso pensecostis serm 2. the sonne not of the sinne but of the flesh of Adam Luc. 3. 38. and in this place the word sinne signifieth the vitious habite inherent in our corrupt nature from which our blessed Sauiour was most free The manner of the redemption made sinne for vs that is a propitiatory sacrifice or offering for attonement a i Augustinus in Enchiridio cap. 41. Chytraeus in Leuiticum phrase of speech taken from the law Leuit. 7. 2. Osea 4. 8. The fruit and benefite that we might be the righteousnesse of God in him for he came to seeke and saue that which was lost Luk. 19. 10. who being in the forme of God thought it no robbery to be equall with God but k Non sumpsit modo formam serui vt subesset sed mali serui vt vapularet serus peccati vt paenam solueret cum poenā non haberet Bernardus in serm feriae quartae in hebdomade paen he made himselfe of no reputation and tooke vpon him the forme of a seruant and was made like vnto men and was found in his shape as a man humbled himselfe and became obedient vnto the death euen the death of the crosse Phil. 2. 7. 8. and putting out the hand writing that was against vs fastened it vpon the Crosse Coloss 2. 14. so cancelled and by death ouercame him that had the power of death the Deuill Heb. 2. 14. and dissolued his workes 1. Ioh. 3. 8. For we fell in the handes of the prince of the world who deceiued Adam made him a Captiue l Nam quum dei opere vintulo tenebatur diaebolici operis apparuit filius dei vt illud solueret hoc sanaret Fulgentius ad Trasimundum Regem lib. 1. cap. 5. and tooke vs as his discended bondmen But our redeemer came and the * Captiuator vsurper was dispossessed what did hee m Augustinus serm de 5. pa●●bus duobus piscibus The reioycing of faith to the vsurper he layd

by any earthly tongue now left desticute of all worldly comfort yea and of Gods also complaineth and saith that he is forsaken because he was now in the houre of darknesse giuen ouer to the will of his persecutors and had none to help him Esay 63. 5. stucke fast in the deepe myre Psalm 69. 2. compassed about with the sorrowes of the graue and ouertaken in the snares of death Psal 18. 5. And in this word are obseruable two things first the word it selfe vttered secondly the precedent miracle The miracle was the supernaturall and prodigious eclipse of the Sunne for so S. Luke in expresse tearmes Cap. 23. 45. the Sunne was darkned and it is described by the greatnesse thereof darknesse was ouer all the earth or as some translate it ouer all that region by the continuance from the third houre vnto the ninth For the word it selfe the second generall point that is illustrated first from the adiunct of time in which it was spoken about the ninth houre Secondly from the formall termes in which it was deliuered and those expressed both in the originall tongue the Hebrew or rather Syriacke and in the Greek by interpretation Eli Eli Lammahsabacthani that is my God my God why hast thou forsaken mee And in them are considerable first the person complaynant Christ hanging vpon the crosse Secondly the person to whom the complaint is made God the Father my God Thirdly the matter of the complaint desertion why hast thou forsaken me Fourthly the grieuousnesse of the sorrow then felt expressed in the affectionate doubling of the wordes my God my God Fiftly his faith and patience signified in this pronoune my yea manifestly declared while he confesseth that hee is his God of whom he is forsaken Now from the sixth houre was there darknesse ouer all the land vnto the ninth houre For the better and more full vnderstanding of this place we must know that the Iewes in the latter times for before the captiuitie of b Hospinianus de origine progress● sestor● apud Iudaeos lib. 1. cap. 1. Babylon there is no mention made of houres in the Scripture deuided the c Cens●rinu● do die natali c. 23. Ioh. Garcoeus de sphera mundi t●mporum ratione naturall day which comprehendeth the day and the night into foure and twenty houres and these againe into two d Cur in 24. horas dies distribuatur Mestlinus in Epit●me Astronomiae lib. 3. twelues so as they reckoned twelue from the setting of the Sunne to the rising and so many againe from Sunne-rising to Sunne-set whereof our Sauiour Christ saith in the Gospell Iohn 11. 9. are there not twelue houres in the day so their six a clocke is our twelue or noonetide And concerning this eclipse it was not naturall but miraculous For first no eclipse of the Sunne e Augustinus epist. 80. Chitraeus in 27. Matthaei Lucas Gauricus in Calendari● Ecclesiastico Sethus Cal●i●ius in Isagoge Chrono● cap. 48. Garcaeus de Sphera Elias Rousuerus in Isagoges historicae lib. 1. Mestlinus in Epitome Astronomiae lib. 3. falleth out but at the new moone in the coniunction when shee commeth to those imagined knots which the Astronomers call the head and taile of the Dragon and is interposed diametrally between the Sunne and our sight and receiuing in her thicke body the sunne beames keepeth the light from vs and causeth by her shadow darknes in some climates But this eclipse fell out in the time of the opposition of these two lights For the Iewes solemnized the feast of Passeouer the fourteenth day of the first moneth Exod. 12. 6. and they vse f Mensisdicitur quaudo luna lustrata cursu suo solem est consequnia vnd● Hebraeis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominatur ficut Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nos moneth appellamus Henricus Wolphius de tempore lib. 1. cap. 3. Lalamantius de tempore cius partibus Varro de lingu● Lat●●a lib. 5. Synodicall moneths the first day of which is the coniunction 2. No eclipse of the Sunne is vniuersall g Lucas Gauricus in Calendario Ecclesiastico e● Nicephor● Calisto L●cus est historiae suae lib. 1. cap. 31. but this couered the whole earth with darknesse and that by the space of three houres For knowing that the body of the Moone is lesse then the Sunne the shadow it makes is sharper aboue then below in forme of a spire and couereth but a small part of the earth so that they who dwell without the compasse of it doe feele either none or very small defect of light but at this time the inhabitants of the whole earth were enwrapped in darknesse for h Diomsius Areopagita epist. 7. ad Polyca● pū si modo e●us sunt quae illi attribuuntur opera Vide i● eundem Georgij Pachymerae paraphrasin Maximi Scholia de his S●●das Iohannes de sacro B●sc● Iuncti●us ●●●as vinctus Hero in suis ad i●●um scholijs Apollophanes being now with Dionisius Areopagita in Heliopolis a Citie of Aegipt obserued it and examining it according to the tables of Aridaeus a famous Astrologer in those daies which hee composed of the eclipses of the two lights the Sunne and the Moone perceiued that it was miraculous The constitution of Heauen at the time of the passion of our Lord Iesus Christ who was crucified in Ierusalem In the 34. yeere of his age but according to the vulgar accompt in the beginning of his 33. yeere the third day of Aprill at high noone when the 4000. yeeres after the fall of Adam and Eua our first Parents were exactly compleat and finished Gal. 4. 4. God said vnto the serpent I will put enmitie betweene thee and the woman and between thy seede and her seede it shall breake thy head and thou shalt bruise his heele Genes 3. 15. Christ was partaker of flesh and bloud c. that hee might destroy through death him that had the power of death that is the deuill Heb. 2. 14. The Sunne contrary to nature lost his light in the midde heauen at high noone not farte from the Dragons head when the Sonne of God brake the head of the Dragon at the full Moone at which time the Sunne cannot naturally bee eclipsed and therefore that darknesse was supernaturall The Moone cannot shine except shee receiue light from the Sunne therefore the same now being eclipsed shee at the same time vnder vs was bereft of her light among the Antipodes in Magellaneta neere the tayle of the Dragon when our Lord Iesus Christ felt the stinge of the venemous dragon or olde serpents tayle vpon the altar of the Crosse Saturne now began to arise vpon our horizon with a qua●tile malignant aspect and beheld the eclipse of both the lights and by these wee may gather how terrible the face of heauen was at this present Henricus Buntingus in Chronolog in Itinerario sacro 3. All totall eclipses of the

thus said he gaue vp the ghost The death of Christ is expressed by three seuerall formes or manners of speech in the Gospell hee * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breathed out the spirit in this place Christ cryed with a lowd voice and yeelded vp the Ghost Math. 27. 50. he bowed down the head and gaue vp the Ghost Which varietie of words are therfore more seriously to be weighed because in them is expressed a great difference betwixt the death of Christ and others for his alone was willing and therefore hee laid down his soule Iohn 10. 18. so that the Centurion at this wonderfull sight is mooued to beleeue and vttereth so much in plaine termes that he was the sonne of God Marc. 13. 39. Crying with a loud voice yeelded vp the Ghost Hee did not 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now speake as other men doe when the time of their dissolution is come and be ready to cast forth the last breath but of his owne accord with a loud voice calleth vpon death not daring otherwise to presume for to come hee yeelded the Ghost at his own pleasure fulfilling all the e Arnoldus Car 〈…〉 de vltimis septem Christi verbis legall sacrifices and making an end of all the darke and obscure ceremonies Who so sleepeth who so putteth off his garments who so departeth from any place when hee will as Iesus dyeth vnclotheth himselfe of the flesh and leaueth this 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world Bowing downe f Tanl●rus de meditati●●●us vitae Iesu Chris●i cap. 51. his head giuing his last farewell and bidding adew to the earth and offering the kisse of peace In g Ge●gius Wirth in Harmoniaex Euangelijs lib. 5. cap. 59. vs it is otherwise wee first dye then dow down the head but he boweth downe his head then dyeth declaring that hee is the Lord of death and doth all things according to his owne will hee gaue vp the Ghost being obedient vnto the death Hee left to breath Hee gaue the last breath his holy soule passing out of his vndefiled body Christ died not in h Her●tici nonnulli veter●s fictè putatiuè tantum pass●●● blasphemed euerunt vt Simoniani Siturniani Basilidiani Marcionitae Manichaei Alij diuinitatem passam esse tradiderūt v● Theopaschitae Eutuchiani Seueritae Arm●niani de quibus Epiphanius Augustinus Theod●●ctus shew and a false appearance but in truth the soule being locally parted and separated from his 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body yet the deitie forsooke neither but continued hypostatically vnited to them both the Sonne of God died not in his Godhead but in his humanitie and flesh 1. Pet. 3. 18. for otherwise neither could the iustice of God haue been satisfied nor his truth answered as hath been more fully handled in the first word Vse The benefit and fruit which wee receiue from this his death is manifold 1. First Iustification and the pardon of our sinnes that they come no more into the sight of God Christ is exalted and lifted vp vnto the i Leo primus depassione Domserm 10. crosse and so turned death vpon the author of death and by opposing his passible flesh hath broken all principalitie and aduerse power being content to admit the boldnesse of that ancient enemie against himselfe raging against that nature which was obnoxious vnto him and presuming there to bee a challenger of the debt where he could not find the least signe or token of any sin Therefore that generall and deadly hand-writing of our thraldome and misery is cancelled and the bond of our captiuitie is come into the hand of the Re●eemer whom the Father sent to bee a propitiation for our offences 1. Ioh. 4. 10. 2. Secondly deliuerance from the power of the deuill for the seed of the woman hath broken the head of the serpent Gen. 3. 15. and loosed the workes of the deuill 1. Ioh. 3. 8. 3 Thirdly the restitution of our peace for by his bloud we are reconciled Coloss 1. 19. and he hath broken down the partition wall Ephes 2. 14. and tasted of the deadly cup for our sakes The bloud of the k Augustinus de 5. heresibus Phisitian is shed and made the curing medicine of the phrentique patient 4 Fourthly the destruction of death and feare therof so that it is to the godly no more but a bare name yea the birth-day of life the entrance into heauen Threfore the Apostle tryumphingly asketh O death where is thy victorie O graue where is thy sting The sting of death is sin and the power of sin is the law but thanks be vnto God who hath giuen vs victorie through our Lord Iesus Christ Osea 13. 14. I. Cor. 15. 54 For hee tooke vpon him the nature of mankind that the l Cyrillus lib. 4. in Iohan. cap. 12. Leo primus serm 2 de Natiuitate hac similitudine videntur multùm delectari Patres nam ea ●si sunt Nazianzenus cratione de Paschate Gregor Magnus hom 25. in Euangelia Damascenorth dexae fidei lib. 3. cap. 27. c. deuill the first author of death might bee ouercome by his owne invention for swallowing the baite of his manhood hee is strucken with the hooke of his Godhead Heb. 2. 14. 5 Fiftly the regeneration and restitution of our nature by the holy spirit for Christ hath not onely by his death obteined the pardon but the purging also of our sins and is made vnto vs wisdome righteousnesse redemption and sanctification 1. Corinth 1. 30. Once dead that wee might for euer dye vnto sinne Rom. 6. 6. and liue now no more according to our owne will but his who hath died for vs 2. Cor. 5. 17. m De his vide plura in Dictionario pauperū Thus haue I finished the n Augustinus de Ciuit. Dei lib. 22. cap. 30. taske of this worke such as it is small in volume great in labour If any thinke I haue spoken too much let him pardon that if sufficient giue thanks not to me but to God Amen CERTAINE RVLES and directions teaching euery Christian how to die well according to these seuen last words of Christ. Vt of these last words of Christ some very denoute and religious persons haue collected framed an Art how to die well which I will as it were in a little table Christian o Fredericus tertius Imperator aliquando interrogatus q●● in 〈◊〉 prae●ip●am operam ●om● in hac ●●ta ponere deberet respondit in agnitione Dei ●●arte mori 〈…〉 Reader represent vnto thy sight that we may learne to number our dayes aright Psal 90. 12. and end our liues with comfort Therefore 1. Let vs forgiue our enemies as Christ here did for if we doe not neither will our hea●e●ly father forgiue vs Matth. 18. 35. And it is not enough thus to doe in word but the tongue and the heart must concurre in one 2 Let vs take order for