Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	militant_a	saint_n	triumphant_a	2,884	5	10.8885	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09035	The end of the perfect man A sermon preached at the buriall of the right Honourable Sir Robert Spencer Knight Baron Spencer of Wormeleighton, Novemb. 6. 1627. in Braynton Church in Northamptonshire, by Richard Parre Bachelour in Divinity, and late fellow of Brasen-nose Colledge in Oxford, now rector of Ladbrook in Warwickshire.	Parr, Richard, 1591 or 2-1644.	1628 (1628)	STC 19323; ESTC S114075	28,531	44

short distinction S. Paul was perfect secundum intentionem non secundum preuentionē perfect in regard of intention purpose not in regard of prouention and obeying his purpose And Saint Bernard is no lesse plaine peremptorie in the case Magnum illud electionis vas perfectum abnuit profectum fatetur That great chosen vessell of election graunts profection that is a going forward but denies perfection Well then doth Saint Augustine conclude the point Perfectio hominis in hâc vit â est invenisse se non esse perfectum The perfection of man in this life is to finde and acknowledge himselfe not to bee perfect * How the Law is possible or impossible to bee perfectly fulfilled See the Protesarts Appeale by Thom. Morton D. of Diuinity and new Lor Bishop of Couentry Lichfield lib. 5. ca 12. sect 2. And as for the cloud of witnesses which scemes to rise vppe against this trueth in sacred Scriptures d Gen. 17.1 Deut 18.13 Matth. 5 48. 2 Cor. 13.11 Ephes 1.4 5 27. 1 P●t 1 15 Saint August supplies vs with seuerall answers which hee reduceth to these seuerall heads 1 First hee answereth that some of these places are exhortations and admonitions whereby wee are stirred vppe so to runne the race which is set before vs e S. Aug lib de iustitia Christi contra Coelest tom 7 S. ●ugustins foure wayes of answering such Scriptures which seeme to plead for an absolute ob●dience to Gods will Commandemen●s that wee faint not though wee cannot attaine vnto it for in lawes and admonitions that is not alwayes required Vt tantum praestari possit quantum suadetur that so much should bee perform'd by vs as is enioyn'd to vs but in them is shewed vnto vs Quousque conari oportet how carnestly wee ought to striue and follow hard toward the marke for the price of the high calling of God in Christ Iesus 2 Secondly hee answers that many of these places doe shew vnto vs not what we now are but what we shall be at the end of our pilgrimage for then wee shall bee perfect when we arriue at that hauen whither wee bend our Christian course or race 3 Thirdly when the Scripture mentions men that are perfect and immaculate we are to vnderstand by them such men who haue not defil'd their garments or polluted their consciences with grosse and damnable enormities in this sense many of the Saintes of God are said to be perfect not that they are without sinne which is impossible but because it raignes not in their mortall bodies or because they haue not wallow'd with the swine in the mire but kept themselues vnspotted of the world 4 Lastly the Saintes of God are said to bee perfect and without blame and reproofe nay innocent blessed because their sinnes are not imputed vnto them but freely forgiuen in and for Christ for so it runnes Blessed is the man whose wickednesse is forgiuen and vnto whom the Lord imputeth no sinne Psal 32.1 Psal 32.1 a S Aug. in Loc Which sweete passage Saint Augustine makes to excell all others read vnto vs in the Church militant for the fitting and preparing of a dying soule for the Church triumphant and good reason for it for what the Lord forgiues who can require what he imputeth not who shall bring it out against vs to iudgement Who shall lay any thing to the charge of Gods chosen Rom. 8.33 't is God that iustifieth how not only by taking our vnrighteousnesse from vs but by giuing vs his own righteousnes for Christ Iesus is made vnto vs wisedome and righteousnesse 1. Cor. 1 30. This righteousnesse being ours by the free gift imputation of God is not now alienased nostra iustitia 1. Cor. 1.30 But not to loose the point on foot i. how farre a man in this life is capable of perfection There is yee know a perfection of partes and a perfection of degrees Perfectio Parti● Graduum The former is when a man hath respect to all the Commaundements of God not allowing himselfe in the breach of any of them the latter perfection is when a man performes all exactly as the Law in rigour requires hee that is perfect the first way may be resembled to a weake and feeble child that hath all the integrall perfect parts of a man but not perfectly or to speake with the Logicians integralitèr integrally againe hee that is perfect the latter way may bee resembled to a strong growne-man that hath all his partes in perfect vigour To apply then we may be perfect the first way i. a man may haue perfection of partes How a man in this life may bee said to be perfect said to 〈◊〉 because hee may loue euery good and hate euery euill in some measure but the second way wee are not perfect i. a man cannot haue a perfection of degrees because hee canne neither loue good nor hate euill as be should the first kind of perfection then wee grant the second wee deny neither that as touching exact performance continually but as touching constant resolution habitually Neither is this al we vnderstand by perfection or haue to say for the perfect man by whom in a second place wee may safely vnderstand the innocent man so the Septuagint reades it The innocent man Custodi innocentiam keepe innocency or marke the innocent man the man that makes a covenant with his eyes and whose hand is not imbrued in violence the man that is as innocent a Iob. 31.1 as a doue b Math. 10.16 that wrongs no man oppresses no man but as much as in him lies doeth good vnto all men Perfecte bonus est vere dicitur insons Nec sibi nec cujquam quod noceat faciens The simple and plaine-dealing-man Againe by the perfect man wee may safely vnderstand the simple and plaine-dealing-man the man that is simple concerning euil for so the vulgar reads it custodi simplicitatem keepe simplicity c Rom. 15.19 or marke the simple and plaine-dealing-man who in simplicity and godly purenesse not in fleshly wisedome hath had his conuersation in the world this simple man dissembleth not betwixt God and man d 2. Cor. 1.12 neither is he in the number of those of whom the Poet complaines Ore aliud tacitoque aliud sub pectore condunt Not hee mindes the same thing hee speakes the same thing hee doth the same thing without any respect of persons though it be to his owne preiudice or hinderance Lastly by the perfect man wee may sarely vnderstand the man who is Integer vitae scelerisque purus a man of integrity of heart The sincere man of a pure and vpright conuersation for so Iunius and Tremelius read it Obserua integrum in the concrete the Chaldee paraphrase in the abstract Obserua integritatem marke the integrity of the perfect man This grace of integritie of the