Selected quad for the lemma: death_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A15512
|
A modest briefe discussion of some points taught by M. Doctour Kellison in his treatise of the ecclesiasticall hierarchy. By Nicholas Smyth
|
Knott, Edward, 1582-1656.
|
1630
(1630)
|
STC 25779; ESTC S102767
|
83,544
|
218
|
doctrine of S. Thomas and others S. Th. 2.2 q. 189. a â— ad 2. that Religious profession like to Baptisme or Martyrdome remits the whole payne due to our sinnes the very externall act of leauing all things hath a particular effect which the internall act should not haue without it To say nothing of the Laurea or accidentall Glory of perpetuall Virginity or of that prerogatiue of Iudicature promised by our Sauiour to such as for his sake leaue al. Sedebitis c. you shall sit vpon twelue seates iudging the twelue Tribes of Israel Matth. 1â— That also which M. Doctour saith that the actuall leauing of all things is no perfection but an instrument of perfection vnles it be ioyned with the loue of God in which consistteh perfection needeth some explication For if he vnderstand that the actuall leauing of all things conduceth not to perfection vnlesse it proceed from formall acts of Charity the doctrine is not true because not only acts of the loue of God but also of other vertues being performed in state of grace and with other requisite conditions doe meritoriously increase grace and charity If his meaning be that the actuall leauing of all things is but an instrument of perfection vnlesse it be ioyned with the loue of God that is vnlesse a man be in state of grace it is not meritorious of perfection which consisteth in charity he sayth no more of this leauing all theÌ„ he might haue said of the acts of Faith and Hope and all other whatsoeuer good works euen acts of Charity it selfe for example perfect contrition of which none are meritorious of Grace vnles the doer of them be in Gods fauour and yet it ought not to be denied but that as other acts of vertue so the leauing of all things may dispose a man for returning to Gods grace and in that sense be an instrument or meanes to get perfection Moreouer it is not cleare what M. Doctour meanes in saying that the actuall leauing of all things is but an instrument of perfection vnles it be ioyned with the loue of God For when it is ioyned with the loue of God is it more theÌ„ an instrument of perfection If it be then perfection consists not only in the loue of God but also in other vertues and so Pouerty Chastity and Obedience shal be more then instruments of perfection If the actuall leauing all things euen when it is ioyned with the loue of God be noe more then an instrument of perfection and not perfection it selfe what then ment he by that exception Vnlesse saying that actuall leauing all is but an instrumeÌ„t of perfectioÌ„ Vnlesse it be ioyned with the loue of God for these words seeme to signifie that if it be ioyned with the loue of God it is more then an instrumeÌ„t according to that Rules Exceptio firmat contrariam regulam 26 Howesoeuer men may flatter themselues with a Preparation of minde yet it is not an easie thing to possesse riches for example and not to affect and be possessed by them Seneca said well Qui non facit cum potest nunquam voluit He who does not a thing when he may giues to vnderstand that he neuer had a serious will to do it If men do not loue what they enioy why finde they so great renitency to depiiue themselues thereof O howe fewe keepe riches freedom of their will and the like meerely out of election and iudgment that so to do redouâ—â—â—s to the greater glory of our Creatourâ— We think our affections are at freedom when vpon triall we find it otherwise like a bird that thinks not it is in the net till it make offer to fly or as our soule and body neuer feele their mutuall loue till by approaching death they are vpon their parting That wonder of wit and miracle of sanctity blessed saint Augustin percerued not how much his affection was tyed to his most religious mothers life till he beheld her depriued of life and himselfe of her company Qâ—oniam saith he deseâ—ebar tam magâ—o eius solatio 8. Aug. Cos â—9 c. 12. sauciabatur anima mea quasi dilaniabatur vita quae vna facta erat examea illius Because I was depriued of so great a comfort my soule was wounded and my life as it were torne in peeces which till then had bene composed of hers and mine And that which pierced his soule was ex consuetudine simul viuendi dulcissima charissima repentè dirupta vulnus recens a greene wouÌ„d made by the suddaine breaking off of that custom which I had to liue in her most sweete and most deare conuersation That young man in the Ghospel felt not how much his heart was vpon his wealth till by our Sauiour he was told of actuall leauing all although before that time in preparation of minde he had left all because he had keept the commandements vade vâ—nde omnia quae habes da pauneribus veni sequere me said our blessed Sauiour Matth. 19 Go sell all thou hast and giue it to the poore and then come follow me For vpon those words he fell into a fit of melancholy rather chose to be rich theÌ„ perfect athough persuaded to such a state by the words of the Word Incarnate Let vs beare S. Augustin speaking of that same young man to this very purpose Nescio saith he quomodo cum superflua terrena diliguntur S. Aug. epist 34. ad Paulin et Therasiam arctnis adepta quam concupita coÌ„string unt Nam vnde tristis ille disâ—essit qui consilium vitae aâ—ternae coâ—sequenâ—ae quaerebat à Domino cùm aâ—dister vendeÌ„da esse omnia sua si vellet esse perfectus nisi quia maguas vt Euangeliâ—â—â— loquitur habebat diuitias Aliud est eâ—â—n nolle incorporare quae â—esunt aliud ram incorporata diuellere Iâ—la velut cibi repudiantur haec velut membra praeciduntur I knowe not how when superfluous and earthly thinges are loued they more straightly tye vs if once they be possessed then when they are onely desired and much more may I say then when they are neither possessed nor desired but voluntarity contemned for why did he who asked our Sauiours aduise howe he might be saued go away with a sad heart vpon the hearing that if he resolued to be perfect he must sell all but because as the Ghopell witnesseth he was in possession of great riches For it is one thing to haue a resolution not to incorporate to vs those things we haue not and an other to teare awaie things already incorporated Those we refuse as we refuse meates but these are cut off like parts of our body The reason of this daily experience is because the passion of loue being agreable and sympathising with ones naturall inclination is of great power to sway our soule but not so easie to be felt and discerned except by its effect namely soâ—row when we finde ourselues