Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	nature_n	soul_n	unite_v	6,882	5	9.6339	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25250	Ultima, = the last things in reference to the first and middle things: or certain meditations on life, death, judgement, hell, right purgatory, and heaven: delivered by Isaac Ambrose, minister of the Gospel at Preston in Amoundernes in Lancashire.; Prima, media, & ultima. Ultima.	Ambrose, Isaac, 1604-1664.	1650 (1650)	Wing A2970; ESTC R27187	201,728	236

soul the object is too clear for our weak eyes our eyes are but earthly the soul of an heavenly nature O divine being not onely heavenly but heaven it self as God and man met both in Christ so heaven and earth met both in man would you see this earth that is the body Out of it wast thou taken and into it must thou return Gen. 4.19 Gen. 4.19 would you see this heaven that is the soul the God of heaven gave it and to the God of heaven returns it Eccles 12.7 Eccles 12.7 The body is but a lump but the soul is that breath of life of earth came the body of God was the soul thus earth and heaven met in the creation and the man was made a living soul Gen. 2.7 Gen. 2.7 the sanctified soul is an heaven upon earth Est coelum sancta anima habens solem intellectum lunam fidem astra virtutet Bern super Cantic where the sun is understanding the moon is faith and the stars gracious affections what heaven is in that body which lives and moves by such a soul yet so wonderfull is Gods mercy to mankinde that as reason doth possesse the soul so the soul must possesse this body Here is that union of things visible and invisible as the light is spirituall incorruptible indivisible and so united to the air that of these two is made one without confusion of either in like manner is the soul united to this body one together distinguished asunder onely here 's the difference the light is most visible the soul is invisible she is the breath of God the beauty of man the wonder of Angels the envie of devils that immortall splendor which never eye hath seen never eye must see And yet we must up another step it is fourthly incorporeall as not seen with a mortall eye so neither clogg'd with a bodily shape I say not but the soul hath a body for his organ to which it is so knit and tyed that they cannot be severed without much sorrow or strugling yet is it not a body but a spirit dwelling in it the body is an house and the soul the inhabitant every one knows the house is not the inhabitant and yet O wonder there is no roome in the house where the inhabitant lives not would you please to see the roomes the eye is her window the head is her tower the heart is her closet the mouth is her hall the lungs her presence chamber the senses her cinque-ports the common-sense her custome-house the phantasie her mint the memory her treasury the lips are her two leav'd doores that shut and open and all these and all the rest as the motions in a Watch are acted and mooved by this spring the Soul See here a composition without confusion the soul is in the body yet it is not bodily as in the greatest world the earth is more solid the water less the ayr yet lesser the fire least of all so in this little world of man the meaner parts are of grosser substance and the soul by how much more excellent by so much more spirituall and wholly with-drawn from all bodily being And yet a little higher it is fiftly immortall It was the errour of many Fathers Scaliger notae in nov Test That bodies and souls must both die till doomes-day and then the bodies being raised the souls must be revived Were that true why then cryes Stephen Lord Iesu receive my spirit or why should Paul be dissolved that he might be with Christ Act. 7.59 Philip. 1.23 Blessed men are but men and therefore no wonder if subject to some errour Others more absolutely deny the souls immortality We are born say they at all adventures and we shall be hereafter as though we had never been Why so for the breath is a smoke in our nostrils and the words as a spark raised out of our hearts Wisd 2.2 3. which being extinguished the body is turned into ashes and the spirit vanisheth as soft ayre What is the soul a smoak and the spirit no better then the soft vanishing ayre Matth. 22.32 wretched men Have you not read what is spoken of God saying I am the God of Abraham and the God of Isaac and the God of Iacob now God saith Christ is not the God of the dead but of the living Abraham Isaac Iacob they are not dead then in the better part their souls but passed indeed from the valley of death unto the land of the living Whosoever liveth and believeth in mee saith our Saviour shall never die Iohn 11.26 John 11.26 Not die against some never die against others what can we more onely live and believe in him that redeemed us and be sure his promises shall never fail us our souls must live live for ever Sweet soul blessed with the felicity of eternall life here 's a joy unspeakable that this soul now clogged with cares vexations griefs passions shall one day enjoy those joyes immortall not for a day or two Nullus erit defectus nullus terminus though this were more then we can imagine but through all eternity There shall be no defect nor end after millions of ages the soul must still live in her happiness it is not of a perishing but an everlasting substance And yet the perfection of the soul goes higher it is most like to God so far it transcends all earthly happiness I cannot say but in some sort all creatures have this likeness every effect hath at least some similitude with its cause but with a difference some onely have a being as stones others being and life as plants but man above all hath a being life and reason and therefore of all other the most like unto his Creatour Can we any more yes one step higher and we are at the top of Jacobs ladder The soul is not onely like God but the image of God I cannot denie but there is some apparance of it in the outward man and therefore the bodie in some measure partakes of this image of the Deity it was man and whole man that was corrupted by sin and by the law of contraries it was man and whole man that was beautified with this image Please you to look at the body is it not a little world wherein every thing that God made was good as therefore all goodness comes from him so was he the pattern of all goodness that being in him perfectly which onely is in us partly This is that Idaea whereby God is said to be the exemplar of the world man then in his body being as the worlds map what is he but that image in which the builder of the world is manifest but if you look at the parts of his body how often are they attributed though in a metaphor yet in resemblance to his Maker our eyes are the image of his wisdome our hands are the image of his power our heart is the image of his

Look at beasts and in this respect we and they are even as one condition Eccles 3.19 Eccles 3.19 Eccles 11.3 Mat. 27.51 Look at trees and in their corruption you may see the like constitution both of us and them Look at stones and by their dissolution we may argue this temper of composition in them also if then our soul were nothing but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely men but beasts and plants and stones and metalls have a soul far be this from your thoughts whose souls are prized to be of more worth then a world there being nothing in the world that may give a recompence for our souls Matth. 16.26 Mat. 16.26 Others have gone a little further Antiqui Philosophir and they suppose it to be a substance but how onely bodily and not spirituall such grosse conceits have many idolaters of the Deity as if this our image were of Gods own substance and this substance nothing else but a bodily being A spirit saith our Saviour hath not flesh and bones Luk. 24.39 as you see me have It is the body is the flesh but the soul is the spirit the body you may see and handle but the soul is not seen not handled as the Disciples then did erre in supposing a spirit when they saw his body no lesse is their errour in supposing a body where is onely a spirit Anima pessima melior optimo corpore Aug. de verb. Dom. Quid tibi cum carne Bern. in meditat Plurimi Patres The worst soul is better then the best of bodies O precious soul saith Bernard espoused to thy God indowed with his spirit redeemed by his Son what art thou to the flesh whose being is from heaven Others again have passed this opinion and they call it a form but what onely materiall not substantiall and such as are the souls of beasts that dye with their bodies as being deduced from the matter of some bodies pre-existent It is not so with the souls of men which though for a while they are knit and united to this house of clay yet may they be separated from it and subsist without it this is that goodness of God that as our souls are intellectuall so their being is perpetuall Dionys c. 4. de divin nom aliquantulum à principio 1 Cor. 4.7 not but that our souls might dye seeing every thing that is of nothing may return into the same nothing whence it sprung but that God so sustains them by his glorious goodness that as he gave the first being so he would continue that he gave What have we that we have not received Or to speake of the soul what are we that God and God onely hath not bestowed upon us our parents begot our bodies God onely gave our souls our bodies are buried again in the wombe of our common mother but our souls return to God as to their chiefest good So immateriall is the soul that neither will nor understanding depends on the dying organ What then is the soul a nothing an accident a body a form onely materiall no but on the contrary an ens a substance a spirit a form a substantiall being of it self subsisting But wee 'll ascend a little higher it is a substance created not traduced as some would have it I must confess the opinion was not a little strong that as our bodies so our souls were both propagated from our parents Tertullian In epist ad Marcellin and the Fathers of the West as Ierome witnesseth were most on that side the reason of this opinion was because of originall sin which defileth the soul as well as the body of each man sprung from Adam they could see no means how both were corrupted except withall the soul were propagated But are not our souls as the Angells and therefore if our souls then may the Angels beget one another nay if this were true what soul were generated but another were corrupted for the rule is infallible There can be no generation without a transmutation and so would every soul be subject to corruption Concerning that objection of originall sin if the soul were not traduced from the loyns of Adam Magis credi debet quam quaeri quaeri facilius quam intelligi melius intelligitur quam explicatur Whitak l. 1. de peccat origin c. 8. Fallacia divisionis how then should that sin be imputed to our souls I must confess the question is intricate we should rather believe it then enquire of it and we may better enquire of it then understand it and yet more easily understand it then expresse it But so well as we can we shall untie the knot First then we say 't is a fallacy to divide soul and body for not the soul without the body nor the body without the soul but the whole man sinn'd in Adam as the whole man is begot of Adam so soon therefore as the soul is conjoyn'd to the body and of the soul and body is constituted whole man that man being now made a member of Adam is said to sin with him and to derive that sin from him But for a further satisfaction although the soul depend on God according to its substance yet is it created in that body which is produced of the parents thus in some sort we may say that the soul is begotten non quoad essentiam sed quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God onely gives the essence but to exist comes from the parents Arist de anima 2. l. c. 1. What is the soul but a form of the body and of what body but of that which is organicall as being apt for the soul This aptness then whereby it is prepared for the form being received from the parents we may say of the soul that thus it is generated as not beginning to subsist before the body is prepared This is true in some sort though not properly Consider then the excellency of mans soul which is not born but created and howsoever now it is bespotted with sin yet was it then pure and undefiled as the untouched virgin how is it but pure which the hands of God hath made it was the devill that caused sin but all that God made was good and very good Gen. 1.31 Gen. 1.31 and such a soul hath every man Sedibus aethereis spiritus ille venit It is created by God infused by his Spirit of nothing made something and what something but an excellent work befitting such an excellent workman And yet there be more staires to ascend it is thirdly invisible Hath any man seen God or hath any man seen Gods image which is the soul and lived Substances that are more pure are less visible We see but darkly through a glasse nay the best eye upon earth looks but through a lattice a window an obscuring impediment mortall eyes cannot behold immortall things how then should this corruptible sight see a spirituall

1.12 His infirmities are now at full and the symptomes which make it evident unto us are some inward some outward inward in his soul outward in his body we 'll take a view of them both Matth. 26.37 Mar. 14.33 Luk. 22.44 Ioh. 12.27 First his soul it began to be sorrowfull saith Matthew to be amazed and very heavy saith Mark to be in an agony saith Luke to be troubled saith Iohn Here is sorrow and heaviness and agony and trouble the estimate whereof we may take from his own words in the garden My soul is exceeding sorrowfull Matth. 26.38 John 12.77 even unto death Now was the time he purged not onely in his body but his soul too now is my soul troubled and what shall I say Father save me from this hour but for this cause came I unto this hour A fatall hour sure of which it was said before often his hour was not yet come but being come he could then tell his Disciples the hour is at hand and after tell the Iewes Matth. 26.45 Luk. 22.53 this is your very hour and the power of darkness Now was it that Christ yielded his soul for our souls to the susception of sorrow perpession of pain and dissolution of nature and therefore even sick with sorrow he never left sweating Heb. 5.7 weeping and crying till he was heard in that which he feared Secondly as his soul so his body had her symptoms of approaching death Our very eye will soon tell us no place was left in his body where he might be smitten and was not his skin was torn his flesh was rent his bones unjoynted his sinews streyned should we summe up all See that face of his fairer then the Sons of men Psal 45.2 Revel 1.14 how it is defiled with spettle swoln with buffets masked with a cover of gore-bloud see that head white as white wooll and snow how is it Crowned with thorns beaten with a reed and both head and hair dyed in a sanguine red that issued from it see those eyes that were as a flame of fire how they swim with tears are dim with bloud and darken at the sad approach of dreadfull death Revel ibid. see that mouth which speak as never man spake hovv it is vvan vvith stroaks grim vvith death John 7.46 and embittered with that tartest potion of gall and vinegar Should we any lower See those arms that could embrace all the power of the world how they are strained and stretched on the Crosse those shoulders that could bear the frame of Heaven how they are lasht with knotty cords and whips those hands that made the world and all therein how are they nailed and clenched to a piece of wood that heart where never dwelt deceit nor sinne how it is pierced and wounded with a souldiers spear those bowels that yearned with compassion of others infirmities how they are drie and pent with straining puls those feet that walked in the wayes of God how they are boared and fastened to a Crosse with nayls from hand to foot there is no part free but all over he is covered in a mantle of cold bloud whose garments were doft before and took of them that were his hangmen Poor Saviour what a wofull sight is this A bloudy face thornie head watery eyes wan mouth strained arms lashed shoulders nayled hands wounded heart griping bowels boared feet Here is sorrie pains when no part is free and these are the outward Symptomes of his state that appear in his Body We have thus far seen our Sun the Sunne of righteousnesse in the day-break and rising and height of his suffering Mal. 4.2 what remains further but that we come to the Declination and so end our journey for this time This Declination say Physicians is Galen lib. 3. de Cris cap. 5. when Nature overcomes sicknesse so that all diseases attain not this time but those and those onely that admit of a Recovery yet howsoever saith my * Senert institution medicinae lib. 2. par 1. cap. 12. de morb temp Authour there is no true declination before death there is at least a seeming declinatian when sometimes the symptoms may become more remiss because of weak nature yielding to the fury and tyrannie of death overcoming it I will not say directly that our Saviour declined thus either in deed or in shew for neither was the cup removed from him nor died he by degrees but in perfect sense and perfect patience both of body and soul he did voluntarily and miraculously resigne his Spirit as he was praying into the hands of his Father Here then was the true declination of this Patient not before death but in death and rightly too for then was it that this Sunne went down in a ruddy Cloud then was it that this Patient received the last dregs of his Purge then was it that Gods Justice was satisfied the consummatum est was effected all was finished as for his buriall resurrection and asscension which follow after this time they serve not to make any satisfaction for sinne but onely to confirm it or apply it after it was made and accomplished Vse 1 But what use of all this Give me leave I pray to shake the tree and then do you gather the fruit from the first part his birth we may learn Humility a grace most prevailing with God for the obtaining of all graces this was it that made David King Moses a Governour nay what say we to Christ himself who from his first entrance untill his departure to his Father Matth. 11.29 was the very mirrour of true Humility it felf Learn of me saith he to be humble and lowly in spirit and you shall find rest unto your souls Hereunto accorded his Doctrine when he pronounced them Blessed who were poor in spirit Matth. 5.3 hereunro accorded his reprehension when he disliked their manners who were wont to choose out the chief rooms at feasts Luke 14.7 Iohn 13.5 hereunto accorded his practice when he vouchsafed to wash his Disciples feet and to wipe them with the towell wherewith he was girded O Humility how great are thy riches that are thus commended to us thou pleasest men delightest angels confoundest devils and bringest thy Creatour to a Manger where he is lapped in raggs and cloathed in flesh Had we Christian hearts to consider the Humility of our Redeemer and how far he was from our haughty dispositions it would pull down our Pharisaicall humours and make us farre better to remember our selves Vse 2 Secondly as we learn humility from his birth so we may learn patience from his life Matth. 16.24 If any man will come after me saith our Saviour let him deny himself and take up his crosse and follow me Dear Christian if thou wilt be saved mind thy Christ Art thou abused by lies reproaches evil sayings or doings we cannot more shew how we have profited in Christs School then by enduring

Law exspected of all the faithfull from the beginning of the world and therefore the Apostle concludeth almost all things are by the Law purged with bloud and without shedding of bloud is no remission Heb. 9.22 Heb. 9.22 It is true Christ purged by his death and other his sufferings and yet are all these contained in the shedding of his bloud this bloud is the foundation of true Religion for other foundation can no man lay Wherefore neither was the first Testament ordained without bloud 1 Cor. 3.11 Heb. 9.18 Heb. 9.18 Nor is the new Testament otherwise sealed then with bloud Matth. 26.28 Matth. 26.28 What needs more If the bloud of Buls and of Goates in the old Testament sanctifieth to the purifying of the flesh how much more shall the bloud of Christ in the new Testament purge your Consciences from dead works to serve the living God Heb. 9.13 14. Heb. 9.13 14. O sweet bloud of our Saviour that purgeth our Consciences evacuates our dead works restores us to our God will bring us unto heaven Esay 63.2 But O my Saviour wherefore art thou red in thy apparell and thy garments like him that treadeth in the wine-fat is it thy precious bloud that hath given this hew yes an hew often dipped in the Wine-fat and that we may the better see the colour let us distinguish the times when his Bloud was shed for us Sixe times saith a * Adams Crucifix Modern seven times saith * Bern. de passione Domini cap. 36. Bernard did Christ shed his bloud for us and to reduce them into order the first was at his Circumcision when his name Iesus was given him which was so named of the Angell before he was conceived in the womb Luk. 2.21 Bern. ibid. and was this without Mistery no saith Bernard for by the effusion of his bloud he was to be our Iesus our Saviour Blessed Jesu how ready art thou for the Sacrifice What but eight days old and then to shed thy bloud for the salvation of our souls Maturum hoc Martyrium here is a mature Martyrdome indeed It is a superstition took up with the Aegyptians and Arabians Ambros l. 2. de patriarch Abraham that Circumcision should fright away devils and the Iewes have a conceit not much unlike for when the child is Circumcised one stands by which a vessell full of dust into which they cast the Praepuce the meaning of it is that whereas it was the curse of the Serpent Dust shalt thou eate all the dayes of thy life Gen. 3.14 Pet. Mart loc com class 4. c. 7. Symbol Ruffini Tomo Jeronymi 4. they suppose therefore the Praepuce or fore skin being cast into the dust the Devill by that Covenant eates his own meat and so departs from the child But howsoever they erre of this we are sure that Christ delivered his flesh as a bait to Sathan held him fast with the hook of his Divinity through the shedding of his bloud this bloud was it first shed at his Circumcision and we cannot imagine it a little pain seeing the flesh was cut with a sharp stone which made Zipporah to cry out against Moses Surely a bloudy husband art thou to mee what a love is this that Christ newly born should so early shed his bloud Exod. 4.25 but all was for our sakes for the salvation of our souls You see one vein opened but in his second effusion not one but all the veins in his body fell a bleeding at once and this was at his passion in the garden when as the Evangelist testifies he fell into an agony and his sweat was like drops of bloud trickling down to the ground here is a physick-purgative indeed Luk. 22.44 when all his body evacuates sweat like drops of bloud but what be the pleurisie never so great how strange is the phlebotomy it seems not to consult where the sign lies you see all his body fals at once to sweating and bleeding not is the cure less strange then the physick for we had surfetted and it is he that purgeth we had the fever and it is he that sweats and bleeds for the recovery of our health did you ever hear of such a remedy as this oft-times a bleeding in the head say Physicians is best stop by striking a vein in the foot but here the malady is in the foot and the remedy in the head we silly wretches lay sick of sin and Christ our Saviour purgeth it out by a sweat like drops of bloud trickling down to the ground here is a wonder no violence is offered no labour is sustained he is abroad too in the raw ayr and laid down groveling on the cooler earth or if all this be not enough to keep him from sweating the night is cold so cold that hardier souldiers were fain to have a fire within doors and yet notwithstanding all this he sweats saith the Text how sweats it is not sudor diaphoreticus a thin faint sweat but grumosus of great drops and those so many so violent as they pierce not onely his skin but clothes too trickling down to the ground in great abundance and yet may all this fall within the compasse of a naturall possibility But a sweat of bloud puts all reason to silence yea saith Hilary it is again nature to sweat bloud Contra naturam est sudare sanguinem Hillar l. 10. trinitate and yet howsoever nature stands agast the God of nature goes thus far that in a cold night which naturally draws bloud inwards he sweats without heat and bleeds without a wound See all his body is besprinckled with a Crimson dew the very veins and pores not waiting the tormentors fury pour out a showr of bloud upon the suddain foul sin that could not be clensed save onely by such a bath what must our surfets be thus sweat out by our Saviour Yes saith Bernard we sin and our Saviour weeps for it Bern. in ramis Palmarum serm 3. not onely with his eyes but with all the parts of his bodie and why so but to this end That the whole body of his Church might be purged with the tears of his whole body Come then ye sons of Adam and see your Redeemer in this heavie case if such as be kind and loving are wont when they come to visit their friends in death or danger to observe their countenance to consider their colour and other accidents of their bodies tell me ye that in your Contemplations behold the face of your Saviour What think you when you see in him such wonderfull strange and deadly signes our sweat howsoever caused is most usuall in the face or forehead but our Saviour sweats in all his bodie and how then was that face of his disfigured when it stood all on dros and the drops not of a watrie sweat but of scarlet bloud O my heart how canst thou but rend into a thousand pieces O