Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	dust_n	soul_n	5,391	5	5.7737	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57693	Catholick charitie complaining and maintaining, that Rome is uncharitable to sundry eminent parts of the Catholick Church, and especially to Protestants, and is therefore Uncatholick : and so, a Romish book, called Charitie mistaken, though undertaken by a second, is it selfe a mistaking / by F. Rous.	Rous, Francis, 1579-1659.	1641 (1641)	Wing R2017; ESTC R14076	205,332	412

make love the mark of his true Disciples seeing those are onely Christs true Disciples which so learne Christ as they draw that spirit from him which teacheth them love and breatheth it into them And surely if a sonne of God by that spirituall eye which hee receiveth from Christ Jesus with his Sonne-ship do clearly behold another son of the same father how can hee chuse but love him as a brother he cannot chuse but love him for the unity that is betweene them for they are one spirit by being begotten of one Spirit in Christ Jesus and as none hateth his owne flesh but cherisheth and loveth it so none should hate his owne spirit but cherish and love it Secondly hee should love his brother for uniformity aswell as for unity there is a spirituall likenesse and conformity betweene spirituall brethren and commonly likenesse breedeth love they are both created unto one image and how can a sonne of God but love his owne likenesse which hee seeth in his brother As in a glasse face answereth to face so a Saints soule answereth to the soule of a Saint and when one sees his owne shape in the other from this likeness and harmony there must needs arise spirituall love and amity Thirdly if a Saint consider the excellency of a Saint how can he chuse but love him for his excellency God is the chiefest and highest excellence and he that most resembleth God is therefore most excellent Now among visible creatures there is none that resembleth God more then a Saint for he is a sonne of God begotten to the true image of God his father therefore hee that loves God that begat loves also the Sons whom God hath bego●ten and the man according to Gods own heart because his goodness the fruits of love extends not unto God therefore he communicates it to the Saints and Sons of God that excell in vertue as if that were the next degree to doing good unto God himself to love cherish and doe good to his sons and Saints And indeed what is a fitter object of love next to the chiefe and soveraigne Good then a Saint who by a derivative goodnesse most representeth him God is light and a Saint is light in the Lord God is goodnesse and righteousnesse and a Saint is created according to God in righteousnesse and true holinesse The heart of a Saint is according to Gods heart yea he is partaker of a divine nature and groweth in it from glory to glory And as this divine nature is glorious and lovely so are the fruits of it atractively amiable Love joy peace long suffering goodnesse faith meeknesse temperance yea all goodnesse righteousnesse and truth The beauty of the body is by no means comparable with the beauty of the soule for the beauty of the soule is the Image of God and the glory of this Image having in it divine light vertue and goodnesse shines in the soul with a farre higher excellence then colour and complexion laid on the clay and earth of a fading and corruptible body and according to this excellence the beauty of the soule is preserved to immortality when the beauty of the body is suffered either to vanish before the body or to lye with it in the dust and there to die a kinde of second death neither shall it ever recover life againe but by a conjunction with the beauty of the soule If corporall beauty have been joyned with spirituall beauty then shall it rise in a farre more excellent beauty but if it had not with it spirituall beauty purity and goodnesse and fairenesse of soule it shall not arise in glory and beauty it shall not see the face of God but it shall be sent away with ougly spirits being it self transformed into the deformed character of a countenance weeping and wailing and gnashing of teeth If then a Saint be so lovely and the love of a Saint is so just and reasonable and God doth love this Love and doth give his Saints the Spirit of love of purpose to love one another and so this love is the marke of a Saint a Sonne and a Christian let every Saint make himselfe sure of this love and not onely of the shew and word of it but of the essence and life of it Let him love a Saint whom God loves and love him because God loves this love of a Saint Let him love a Saint as hee loves his owne safety which is annexed to the love of the Saints Let him love a Saint because a Saint loves God Let him love a Saint because hee is like himselfe and because the Saint loves him Dilige Deum tuum dilige in Deo tuo charum tuum Imaginem Dei tui Ille te perinde diligendo Deum in Deo diligat Love thy God and in God love thy brother the image of God and let thy brother in requitall by loving God love thee also in God SECT II. Peace is declared to be the first fruits of love and to make love fruitfull in other graces and is further commended 1. By the beauty and usefulnesse of it 2. By the mischiefs which proceed from dissention 3. By the authority of Scriptures 4. By the example of Christ. TRue Christian love will not bee solitary and fruitlesse but it must bring forth peace and bee attended by it Love is it selfe the fruit of the spirit and peace is the fruit of this love yea love which delights to bee fruitfull loves this peace because by her shee communicates her other fruitfulnesse It is best sowing in a calme and if we will beleeve Saint Iames the fruit of righteousnesse is best sowne in peace So Peace the eldest daughter of Love is a midwife to her mother and delivers her of the rest of her children and without her help the mother doth nothing but make abortions Therefore as thou wouldest have thy love to be fruitfull and by her fruits profitable to the Saints so be thou sure to have her attended by peace that through peace with the Saints thy love may profitably extend it selfe to the Saints The unity of the spirit must be kept in the bond of peace and indeed with whom wilt thou keepe peace if thou wilt not keepe it with those who are one spirit with thee By one spirit are we all baptized into one body and we be members one of another by our unity in this one body How comely yea how necessary is it to the preservation and prosperity of the body that the members of one body bee at peace and unity and how monstrous and destructive is it when one member fights with another That fatall sentence cannot bee avoyded If yee bite one another yee shall bee consumed one of another But contrarily the kingdome of God which is peace flourisheth by the peace of the subjects of that kingdome and therefore St. Paul having taught the former to the Romans adjoyneth the latter

Indulgences even absolution from Penance which being set to sale doe plainely crosse Christs charitable doctrine by making it easier for a rich man then a poore man to enter into the Kingdome of heaven But indeed it hath had this charitable consequence that it hath caused many Nations to cast up not single sins only but the man of sinne himselfe But otherwise whereas this Author speakes of this Sacrament to cast up sinne wee must complaine that it hath beene used as a meanes to cast up goodnesse and to cast sinne into a mould even to nourish and strengthen it for Garnet thought it a good covert and hiding place of treason saying that in Confession hee first received the knowledge of the Powder-treason and secondly himselfe would not say that hee did cause his Penitents to cast up this treason but left it in their stomacks wherein it lay with some of them untill death not acknowledged as a sinne Behold right Romish charity plainly proved by the Sacrament of Confession yea this Sacrament hath beene by them uncharitably used as a means not to cast up sin but to cast up righteousnesse for some maine acts and duties of righteousnesse have been put to Penance as great sinnes Sir Thomas Overbury and my selfe met with an Irish Pilgrime in France who taking us as hee said for Catholickes wherein hee was not mistaken if hee had rightly understood the word told us that hee was enjoyned by way of penance to goe on Pilgrimage to Rome and Compostella for serving Queene Elizabeth in her warres against Tyrone See here not a sin cast up but an excellent duty of subjection and loyalty and so the Romish Sacrament of Penance not a proofe of charity but of disloyall uncharitablenesse Hee goes on and sayes that Rome to make her child grow and stand out feeds him from time to time with the precious Body of our blessed Lord in the Sacrament of the Altar But where is Romish charitie in taking away the Bloud of our blessed Lord in the same Sacrament If it be charity to give bread to a childe is it not uncharitable to deny him drinke but the children of Rome are left to cry like Sampson though not heard as Sampson Thou hast given this great deliverance and now shall I die for thirst Christ hath given them a great deliverance and now Rome would kill them with thirst Yet the same Lord in his Passion gives both meat and drink to their soules and therefore hee not onely saith that his flesh is meate indeed but that his bloud is drink indeed and so is hee perfect nourishment and a just refection being both meat and drinke Hee gives no lesse to the true Israel then to the typicall Israel the type of the Church in their Journey to Canaan it is said of them they did eat spirituall meat and drank spirituall drink for they drank of the Rock and that Rock was Christ. But Romish charity or uncharitablenesse takes from the people that drink which Christ gave them and as it were drives the true Israel from the waters that issue from this Rock to refresh them in their walking through the wildernesse to this heavenly Canaan Neither doth it availe any thing to say that there is bloud in the body for bloud out of the body is given us in this Sacrament to quench the otherwise unquenchable and ever-thirsty guilt of sinne Bloud that was shed for us is given to us in this Sacrament as the very words of our Saviour in the Institution of it doe affirme and if Christ say hee gives us bloud that is shed either they must profanely deny the words which our Saviour spake or else they must bee inforced to witnesse that they doe uncharitably and unchristianly deny to us that which our Saviour gave us and indeed bloud that is shed and so powred out of the body is the proper Sacrifice for sinne for without the shedding of bloud there is no remission yea our Saviour himselfe here saith of his bloud given in the Sacrament that it is shed for the remission of sinnes What therefore Christ the fountaine of charity hath shed for us out of his body and so given us being shed for the remission of our sinnes is it not extreme uncharitablenesse in Rome to take the same from us for thereby shee takes from us an excellent means of the remission of our sinnes and so the remission which should come to us by this meanes I could here multiply complaints of Romish uncharitablenesse in the manifold abuses of this Sacrament and among them of their Latine that is barbarous as Saint Paul saith and whispering Consecration It is no Sacrament in the Romish beleefe without the Priests intention and the words that should give some ghesse of his intention are not heard and understood How short then are t●e poore people of knowing the Priests intention when they either heare not or understand not the words which might give them at least some hope of his intention But darknesse fits best with a doctrine of darknesse and it is best nourished by that which begat it But their doctrine of worshipping this Sacrament yea even when they know not whether it be a Sacrament yea carrying it about the streets in a solemne procession on a set day of purpose to bee worshipped is a most killing uncharitablenesse if I may say of the Sacrament by their corruption as Saint Paul of the Law by the corruption of nature That which Christ ordained to life is thus found to be unto death The Lord of life appointed this Sacrament to communicate life by it and Popish uncharitablenesse by it gives death to her children But I say the lesse because the truly reverend and learned Bishop of Durham hath so plainely revealed and soundly convinced the Idolatry of the Masse that hee who reads it and after kils his soule by stumbling at this Idol and falling downe before it into hell cannot lay all the fault on Rome but must share uncharitablenesse with her and have part of his owne bloud laid on his owne head It followes If he will bestow himselfe upon the service of Almighty God in a more particular manner by taking Priesthood shee not onely gives him holy Orders but shee doth it by a Sacrament conferring grace I should here have expected that Romish charity should have expressed her selfe in giving Orders and Grace to one that before had the grace and gift of Teaching from on high which that Lord that ascended on high gave unto Pastors for the building of his Church but I heare nothing of this fruit of charity but I heare of a Priesthood which too often is a resemblance of the order of Ieroboam and that the Priesthood is a Sacrament divided into two Powers one to sacrifice and another to absolve but I read not of a third power or commission of teaching to bee given by this Sacrament and so the Priests lips that under

divided Jesus from Christ and so themselves from Christians though as it hath been told them and as it is said by a Pope from S. Paul all Christians are called ad societatem Iesu Christi to the society both of Jesus and of Christ 1 Cor. 1.9 But surely if this be the Authors place in Calvin it is likely hee hath either forgotten Calvin or was not trusted with the reading of Calvin and some one that was trusted but not trusty told him it would serve his turne and deceived him As for the wonderfull wisdome which this Author speciously sets forth in the differences of those Order That wisdome is here come to passe which Solomon condemneth when he saith Be not wise over much for humane wisdome hath so far wrought herein that Orders have been multiplied far beyond the gifts of continency yea above the good both of Church and Common wealth And so far were they as this Author saith from stripping themselves from earthly incumberances to fly fast into heaven that too much they stripped both Lai●y and Clergy of earthly maintenances and therewith have made to themselves fleshly incumberances But of this wisdome before hath been given to the Reader such a representation that I think it appeared to him not to be spirituall but carnall earthly and divelish if not in the invention yet in the execution and therefore for brevity thither I remit the Reader Only I wish the Author would prove what hee saith by some place of Scripture That God inspired the Founders of Orders with severall spirits and that there is a speciall spirit with which an Order was first endued especially if that Scripture were rightly applyed by Abbot Whitgift That Monkery was a plant which the heavenly Father planted not and therefore should bee pulled up by the rootes Which Prophecie was soon after fulfilled in this Land The Cavalier comes now to dismount a third objection of Protestants concerning Romish difference which ariseth as hee saith in regard of the differences betweene learned and unlearned men which hee assayeth to take away by a distinction of explicite and implicite faith in this manner A man is said to have explicite faith of any article or doctrine when he hath heard it particularly propounded to him and hath some particular knowledge thereof and gives particular assent thereunto But as for implicite faith of any article or doctrine a man is then said to have it when hee beleeves that concerning it which the Church teacheth them explicitely who are capable thereof although for his owne part he have not perhaps so much as heard of it in particular or if he did hee hath forgot it or if he did remember it he hath not capacity enough to apprehend or understand it And when he hath shewed this distinction he labours with great vehemency to prove it and affirmes That without this it would be wholly impossible to maintaine any Church in any unity of faith at all and finally concludes That this sword of ours is turned into a buckler wherewith to defend them First for the pains he takes to make good this distinction hee takes it to make good our objection and so labours for us and against himselfe for upon this distinction being grounded we ground our objection and say that this distinction leaves even the like differences amongst Romists for which they accuse and damne us and leaves no better unity among them then it leaves among us And if thus then it is both a sword in our hand to hurt them and a buckler also to defend us against them neither have they any buckler to defend themselves against this sword much lesse will this sword that wounds them become a buckler to defend the wounds which it selfe gives But the onely safe way is with that King who comes with the weake side to send Ambassadors for peace to the stronger Now to shew that this distinction being strengthened doth strengthen our objection and so is a true sword against Romists I say That in those points of faith which are beyond the explicites or fundamentals are called implicites there are differences among Romists as well as among us and these differences are not onely such as are discovered by the ell by which the faith of the unlearned is found shorter then that of the learned but the Cloth it selfe within the measure of the learned is torne into pieces and the learned themselves doe differ in the beliefe of the said points among themselves as well as from the unlearned And this hath bin shewed before and is indeed a part of D. Whites undertaking formerly mentioned I may instance in a point or two Transubstantiation is an Article of their new faith and not usually reckoned among their explicites the one part of the learned hath beleeved that the substance of Bread being abolished the Body of Christ is brought to the place of it another part beleeves that the substance of Bread is changed into the substance of Christs Body which I nothing doubt was the first meaning of this new doctrine each confutes either And an unlearned man that stands by may easily being over-weighed with the reasons of both either beleeve neither or somewhat else of his owne And indeede I my selfe have asked one of their Proselites whether he would chew or teare the body of Christ with his teeth and he told me that he did not think that their Doctors would say it so also in the point of Image-worship a matter of deepe consequence and much concerning life and death yet by them left among Implicites One side of the Doctors holds a plaine worship of the Image of Christ with Latria or divine honour and others hold this honour given properly to Images to be Idolatrie and either give it improperly or give an inferiour reverence or no religious reverence at all But the unlearned man when he sees the Image set in Churches covered with gold turning his head and eyes weeping working miracls saith with the Lycaonians Gods are common to us in the shape of men and thinkes hee cannot worship God too much and therefore doth it with all his soule and all his might even with a perfect Idolatrie Now are not these differences of momēt among them in their Explicites many more such there are which it were too tedious to repeat indeed their differences must needs bee much more then ours because many of their learned Explicites are errours and in errours there can never bee a full agreement for if any one hath that good spirit which maks discovery of them he commonly is opposed and contradicted by the others errour as here the not worshippers of the Image with divine worship is opposed by the worshipper Besides he that is in the darke and sees not what to beleeve if he beleeve any thing he can but beleeve an imagination of his owne and not a reall ttuth and so must needs differ from him who seeth