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
A88381	Enchiridion judicum, or, Jehosaphats charge to his judges, opened, in a sermon before the Right Honourable, the judges, and the right worshipful, the sheriffe of the county palatine of Lancast. Together with Catastrophe magnatum, or, King Davids lamentation, at Prince Abners incineration. In a sermon meditated on the fall, and preached at the funeral of the Right Worshipful John Atherton of Atherton Esq; high-sheriffe of the county palatine of Lanc. / By John Livesey minister of the Gospel at Atherton.	Livesey, John.	1657 (1657)	Wing L2594E; Thomason E1582_2; ESTC R208948	163,446	337

pauciora Est lib. 4. Dist 1. Paragr 13. Biel. lib. 4. Dist 2. Quest 1. So great with them and of none with us Precious in the sight of the Lord is the blood and death of his Saints and truly precious in the sight of true Saints is the blood and death of their Lord Jesus Shall I transcribe the passages of two learned men an ancient and a modern writer Gabriel Albaspin Observat lib. 1. Observatio 17.20 p. 146. Quanti debet esse hominibus sanguis crux Domini nostri Iesu Christi cum Deus in hoc altero saeculo tantam mercedem reponat iis martyribus qui vel unius sanguinis guttam profuderint c. Etsi gratia Dei non est alligata Sacramentis ea tamen cum offeruntur non sunt respuenda negligenda sed inquirenda c. P. Martyr in Sam. p. 128. By this grace is increased comforts are inlarged experiences are acquired the Covenant is sealed the infinite love and free grace of God is discovered the sufferings of Christ manifested life eternal assured c. The damned spirits in Hell know now in great measure the preciousness of Christ whom they contemned the usefulness of this high and holy Ordinance which they sleighted and prophaned the nobleness and transcendent excellency of their souls which they have eternally damned this they know and the knowledge hereof increaseth their anguish and horror Let us now in this day of grace labour for this and improve all means of grace change but the word and I may say THEN shall wee not bee ashamed when wee are fitted for are partakers of have due respect unto and make good improvement of all his Sacraments Alluditur ad Psal 119.6 Estius in Sen. lib. 2. Distinct 16. 17. Fourthly Meditate frequently of the superlative excellency of your precious souls and diligently labour to secure and assure the salvation of them to your selves A rational soul is of more worth than all the world they are great losers who gain that with the losse of this It were easy to demonstrate the transcendent preciousness of our souls but to convince or to perswade men to walk up to this conviction especially persons of quality hic labor hoc opus est I hope and know better things of you though I thus speak I crave your consideration however that Heb. 12.9 Zach. 12.1 Vide Photii Epist 133. Taras●o Patricio Aug. Steuch Eugub de perenni Philosophia lib. 9 cap. 10 11. Zenophon Memorab lib. 4. pag. 634. Plotin Enne● ad 4. lib. 7. c. 10 The most high challengeth a more peculiar relation to them and interest in them Therefore hee is stiled the Father of Spirits and hee is the Physitian of Spirits and hee accounts it a special part of his glory to form the spirit of man within him the soul it is the breath of God the beauty of man the wonder of Angels the envy of Devils It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato calls it a coelestial plant and of a divine Off-spring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Zenophon speaking of the nobility of the soul I shall pass by what Plotinus hath in his Enneads all along besides the soul of the world at which hee once and again hints how excellently doth hee pourtray the Origen and discover the nature of mans immortal spirit It is a Deo though not de Deo as the Gnosticks thought and taught To this adde The soul is under the command of none but God alone In conscientiam dominari creaturae non est competibile this speaks out the excellency of it The soul is in a capacity to injoy communion with God and to receive the communications of those divine excellencies which hee hath to communicate Dan. Heins Exercit. Sacr. in cap. 4. ad Ephes It may bee said of man as Jerome doth of Pauls Epistle to the Ephesians It is Epistola media homo est creatura media As Jesus Christ stands 'twixt God and man so man stands twixt God and the creatures Fecisti nos Domine prote c. Again the soul cannot bee satisfied with any thing or saved by any thing God excepted there is in every gracious soul a holy pride most pleasing to the God of Heaven to scorn all the world in point of satisfaction or salvation or consider them in relation to the Angels souls are of an Angellick nature most true is that of Comineus In his Philosoph repurg Ange lus est homo nudatus homo Angelus vestitus An Angel is a man stripped a man is an Angel cloathed with clay Again weigh well the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the incomparable price which the Son of God payed for the redemption of the soul 't was not the spoil of richest Provinces not the price of Cleopatra's draught not silver or gold but the precious blood of Jesus Christ Vide Plot. ubi supra Vossium de anima separata The immortality and immateriality of it speaks forth the transcendent excellency of it as also the rich and rare endowments and noble operations of it The excellency of the case or cabinet viz. the body intimates a more than ordinary excellency of this watch or jewel though in some respects the body of man bee called a vile body as being subject to vile diseases to vile abuses in comparison of what it was in its primitive constitution and of what it shall bee at the great day of the resurrection yet is the body of all materials the most excellent as Pererius well observes Perer. in Gen. 2.7 pag. 128. Cal. lib. 12. de usu partium lib. 9. de plac Hip. Plat. When Galen saw the Anatomy of a body hee cryed out The God of Nature Abdala the Saracen and Phavorinus of whom wee read in A. Gellius admired at nothing in the world but man at nothing in man but only his soul This is said Augustine a greater miracle in man than all the miracles wrought amongst men the body is comparatively vile it is Jumentum animae sperma faetidum saccus stercorum esca vermium c. but the soul is a demi-semi-God dwelling in an house of clay Senec. Ep. 31. 41. Anima vero vicina est substantiae Dei c. Aug. in Psal 144. as Augustine excellently asserts the nobility of it from its operations But once more it is the measure of all other excellencies as thus every thing is accounted so far forth excellent as it is subservient to the soul and conduceth to the felicitating of it Now who will cast Pearls and Jewels as chips at his heels who dare consideratis considerandis curare cutem magis quam animam minde his bag his back his belly his body his house and horse neglecting his immortal soul which is by nature incomparably more noble of our cares fears prayers tears means and pains the greater part should bee for and about the better part Merito

revealed and at the last day come into the judgement of discovery or discussion Augustin and others of the Fathers Aquinas and others of the Schoolmen assert it Aq. Suppl qu. 87. Art 1. Est lib 4. Dist 47. Par. 2 Aug. C. D lib. 20 cap 14 Et Med. cap. 4 Vossius Disp Theol. Some of both deny it Rationabiliter hoc dici non potest said Lombard This is most certain When Christ shall come to judgement there will bee the greatest discovery of men that ever was in the world You shall then discern between the Righteous and the Wicked between the sealed ones and those that were not sealed between the Lambs and the Wolves Reve. 7 There shall bee the greatest alteration that ever was in the World there shall bee the greatest confusion to wicked wretches the greatest consolation to the ransomed ones that ever was in the world and there shall bee the greatest rewards dispensed that ever were in the world According to every mans works shall every soul bee rewarded If punishment bee not now inflicted on such who are appointed to inflict punishment but do it not or do it negligently Certainly they shall bee stript and whipt such Judges God will judge Hee will binde Kings in chains and Nobles in fetters of Iron Hell was ordained of old for wicked unjust Judges as well as for other men with what face can any expect mercy from God then who will not do justice for him now Cursed is hee that doth the work of the Lord negligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cursed bee hee that keepeth back his sword from blood Execution of Justice you see my Lords is the work of The Lord and not only shall they bee cursed that do it not but they also that do it if it bee negligently deceitfully Jer. 48.10 carelesly done The Lord whose deputies you are doth mainly minde the Manner how this work is done The Adverb is in his Eye Not only do THIS but do it THUS considerately exactly it is of concernment then That you take heed what you do Seventhly And it is Jehosaphats Argument in the Text It is Argumentum palmarium God is with you in the Judgement therefore take heed what you do My Lords God is with you God is with you with you to counsel you what to do and how to do with you to comfort you in what you do with you to assist you in what you are to do what ever rubs remora's or obstructions bee cast in the way with you to observe you in all your expressions inquisitions determinations c. and will you not then Take heed what you do It was said of old that the King is Virtually in his ordinary Courts of Justice so long as they continue his Courts God is really present in these Courts of Justice precious is that promise Exod. 20.24 In all places where I record my Name I will come unto them and I will blesse them There is no work in which hee imploies his servants of the Magistracy or Ministry but if sought in a due order and in a right manner hee will bee present and assistant In Ecclesiastes chap. 8.10 the Seat of Judicature is called the place of the Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw the wicked buried who had come and gone from the place of the Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagnin renders it a loco sancto from the holy place Junius renders it E loco sancti out of the Place of the holy And why the Place of the holy 2 Sam. 23.3 because holinesse is required in them that sit there or because matters are to bee debated in a holy manner there I conceive this may bee said because hee who is Holinesse it self sits as chief Lord there the Rabbines as Buxtorf tells us put Makom which signifies place Apud Rabbinos deus dicitur Makom locus quia omnia in se comprehendit in nullo loco comprehenditur Bithner in Exod. 21.13 amongst the Names of God Bithner brings them expounding that Text in Esther 4.14 deliverance shall arise to the Jews from another place that is from God They called him place because hee is in every place in his solemn Assemblies more eminently and conspicuously When the Ethiopian Judges were set in their seats of Judicature certain empty chairs were placed about them into which they imagined the holy Angels came Angels are very frequent in and observant of such solemn conventions Hoc judicum animos ad vigilantiam reverentiam inflecteret saith Quintus Pius on my Text This they thought and so it ought would work an awe and fear in their Magistrates a resolution and care in them to Take heed what they did A greater than any of the Cherubims or Seraphims is this day with you attending on this Consistory hee whose center is every where and circumference no where Hee who fills the Empyreal Heaven with his glory the earth with his mercy and Hell with his fury hee is with you and this should quicken you to 1 A Lion-like courage as I was with Moses so will I bee with thee Be strong and of a good courage and to 2 Angel-like carriage Notable is that practise of the Egyptians Lib. 1. cap. 6. ni fallat mea me memoria Diadorus Siculus relates it When their Judges were set they caused the image of a divine Numen by them called Truth to be hung about his neck who sate next unto the Judges The God of Truth is now amongst you Take heed therefore what you do To proceed Reason 8 Eighthly Satan will certainly improve his power policy and his malice at this present opportunity for his advantage and your prejudice or dammage Therefore Take heed what you do Hee is a Spirit Vide Aug. in Psal 62.11 and therefore can act indiscernibly invisibly and imperceptibly hee is a Spirit and therefore can act very powerfully almost irresistibly It is true as Augustin speaks potestas est sed sub potestate Aug. in Psal 91 hee hath astutiam suadend non potentiam cogendi it is not in the power of his hand to force it is in the purpose of his heart A deo non potest cogi voluntas ergo non a daemone Vasquez Tom 1. qu. 8● Art 3 and hee hath policy enough in his head to intice you to wrest Judgement Hee is a Spirit conclude thence the facility and easinesse of his approach and accesse to you Spirits fear no Penetration of Dimensions Omnis spiritus est alatus saith Tertullian Hee is a Spirit Non semper saeviunt Nerones sed nunquam cessat diabolu Cypr. Take notice then of his activity Eutia quo magis spiritualia eo magis activa beings the more spiritual the further remote from matter they bee the more dexterous and nimble they bee Hee hath no body naturally united to him Job 1.7 hee never tires his malice and nature

sunt c. If death bee evil to any man it is mans fault not deaths fault It is a peece of folly to fear what cannot bee avoided Nihil facit mortem malam nisi quod sequitur mortem nor evaded by any Prince or Peasant Good education may free you from absurdities grace may free you from Hell neither can exempt from the arrest of death Certainly there is not so much reason for you who have part in God peace with God and well-grounded hopes of fruition of God to tremble as Lewis the eleventh of France did at the naming of Death Death will do that for you in a moment which all the Ordinances of God the graces of his Spirit yet never did It will set you free from sin sufferings and sorrow At the death of your bodies you shall bee fully delivered from this body of death Why should men disgust their own felicity and cherish an antipathy against that which so much conduceth to their eternal blisse It was more difficult to perswade some of the Heathens to live out their daies than it is to perswade thousands of us Christians to die Were Death so great an evil as is imagined Vide Ambros de bono mortis cap. 2. 8 Ambrose amongst the Fathers had not writ so much de bono mortis nor Plotinus and Seneca amongst the Philosophers Take but the pomps of death away saith one the disguises and solemn bug-bears the Tinsel Plotin Ennead lib. 7. c. 3. per totum and the actings by Torch or Candle-light and then to die is easy and quitted from its troublesome circumstances The troublesomenesse of it is owing to our fears Enchir. cap. 10 as Epictetus speaks truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Methodius mortem piorum definit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death cures us of all our maladies determins all our miseries Good men gain this by it that their calamities are not eternal Precious in the sight of the Lord is the death yea the dust of a Saint Christ hath taken away the death that was in death whatsoever is an evil of punishment though not death from the Saints It is now but a sleeping in Jesus a putting off of the old raggs of frailty and mortality that they may bee decked with garlands and stoles of glory For Consolation Use 1 1 Though Princes and Great men fall and die yet solace your selves in this Their souls are immortal it is the body only that 's laid in the dust The Romans when their Emperours and great ones died and their bodies were burned they caused an Eagle to mount on high thereby to signifie the souls immortality and ascent Socrates told Chiton asking him how hee would bee interred or what should bee done with him when dead Vide Heinsium de contemptu mortis lib. 2 I think saith Socrates I shall escape from you and that you cannot catch mee so much as you feize and lay hold on use it as you see cause I could never yet bee moulded into their opinions who maintained the traduction Est in Sentent lib. 2. Dist 17. Parag. 11. ad 17. the propagation of the soul and consequently the mortality of it Aquinas and Gerson both call them Hereticks who deny the creation of it meethinks it is absolutely impossible for any simple and uncompounded viz. essentially nature to bee subject to death and corruption Non excluditur omnis compositio solius dei proprium est esse perfecte absolute simplex Contarenas argues thus to omit all others Nihil potest perdere esse quod non perdit actum per quem est Istae autem formae simplices non possunt perdere actum per quem sunt quia sibi ipsis sunt actus nihil autem potest seipsum perdere Ergo Cont. de immort animae lib. 1. Et Plotin Ennead lib. 7 per totum The Scripture also is clear in my opinion for its immortality Phil. 1.23 Matth. 10.28 Eccles 12.7 the Heathens had some glympses of its immortality as Plato Tully and most or all of their Philosophers In a word as Cato Major said so I If I do erre in this I erre willingly neither will I ever suffer this errour in which I delight to bee wrested from mee as long as I live 2 Again Solace and comfort your selves in this also Though Princes and great men fall yet they shall rise again If a man die saith Job shall hee live again yea as sure as death hee shall live again There is a double certainty of the resurrection of their bodies 1 Certitudo infallibilitatis ratione divinae praedictionis there is a certainty of infallability in respect of divine prediction Heaven and Earth shall passe away before one of his words fall to the ground 2 Certitudo immutabilitatis ratione divinae praedeterminationis a certainty of immutability in respect of Gods decree and eternal purpose and his counsel shall stand This staid up the drooping spirit of holy Job See his Creed Job 19.25,26 I know my Redeemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Kinseman liveth and that hee shall stand at the last day upon the Earth and though after my skin worms destroy this body yet in my flesh shall I see God Whom I shall see for my self and mine eyes shall behold and not another How confident is this holy man of his resurrection in the same individual body It is disputed in the Schools Resurrectionem Philosophis notam ex Hebraeorum doctrina affirmant non-nulli whether the resurrection of the body bee quid cognoscibile lumine natura It is said Theopompus Zoroastres and Plato whom none of the Ancient Gentiles contradicted taught the resurrection of the body and Plato thought that after the revolution of some years hee should live again and teach his scholars in the same chair hee sate then in but resurrectio mortuorum est fides Christianorum as Augustin Tertullian and others more solidly Vide Aug. in Psal 101. Et D. Chytr de fine mundi Res Mort. ubi fufius Propria Ecclesiae dei sapientia est praedictio de fine mundi resurrectione mortuorum c. Those Eagle ey'd Philosophers mocked at the Doctrin of the Resurrection Act. 17.32 divine mysteries are above humane reason's shallow capacitie from that principle of nature and axiome amongst Philosophers A privatione ad habitum non datur regressus they argued against this fundamental truth but know it to your comfort that you and yours too shall rise again this Prince and Great man shall return from his grave again not by the power of nature nor by the help of the Creature but by the power of the Creator As for mee saith David I will behold his face in Righteousnesse I shall bee satisfied when I awake with thy likenesse it is meant of the awakening of his body from the sleep of death in the day of the resurrection Psal 17.15 the Jews call the grave Beth Chaiim the house