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	scripture_n	soul_n	6,785	5	5.5065	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76232	Ēh probolē tēs alētheias or The bul-warke of truth, being a treatise of God, of Jesus Christ, of the Holy Ghost, and of the Trinity in unity, against atheists and hereticks. / By Robert Bayfeild.	Bayfield, Robert, b. 1629.; Faithorne, William, 1616-1691, engraver.	1657 (1657)	Wing B1468; Thomason E1636_3; ESTC R209045	111,248	263

to the perfection of humane Nature or of the naturall properties of the same And therefore seeing hee was made of a woman as all other men be differing only in the manner of his conception or in the Agent and worker of his Substance it is most apparent that he assumed all our humane nature What Christ assumed because the whole nature of man that is both body and Soule was to be redeemed for that both body and Soule were captivated unto satan but the son of man came to seek and to save that which was lost Mat. 18.11 therefore he must consist both of body and soule for seeing the Divine pity was content to deliver all it behoved the Divine Majesty to assume all Fulgent l. 1. de mysterio redemp ad Trasim That Christ had a true humane body Gen 3.15.22.18 Luke 24.39 saith Fulgentius and more particularly that hee had a true and perfect humane body it may be easily proved for when the Apostles thought that they had seen a Phantasme or a spirit hee sayd unto them handle mee and see because a spirit hath not flesh and bones as you see me have Besides it may be proved by the uniform consent of all Orthodox antiquity as the great Councill of Chalcedon that had in it 630 Bishops the Councill of Lateran the Councill of Toledo Fulgentius in his second booke Basil in l. de hum Christi gener Aug. de Trin. l. 13 c. 18. Beda in 11 Luc. l 4. c. 48. De persona Christi Saint Basil Saint Augustine Tertullian in his booke De carne Christi venerable Bede and diverse others whose pithy sayings and unanswerable arguments to prove this point I could here alledge But above all the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.4 used by Saint Paul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Evangelist which signifie to take our nature upon him and to be made flesh if they be well and truly understood do make it most apparently plaine that the Sonne of God took unto himselfe personally the true nature of man and the very substance of his Mother Luke 1.31.42 Heb. 2.14 for the Apostle doth not say factus de muliere sed factus ex muliere made in a woman but made of a woman Gorrham super Galat. as Nicolaus de Gorrham well observeth and therefore though Christ had his Principium formale his formall beginning from the Holy Ghost yet it is most certain that hee had his Principium materiale his whole matter and substance from the body of his mother And as hee had a true humane body so hee had a perfect reasonable Soule That Christ had a true reasonable soule Mat. 26 38. Luke 23.46 for the testimonies of the Scriptures are most plain herein As my Soul is heavy unto death and again Father into thy hands I commend my spirit Also the whole School of Divinity did ever teach the same truth for Nazianzen saith Quod non assumpsit non salvabit either hee had a soule or he will not save a soule and Saint Augustine saith Totum suscepit ut totum liberaret verbum Aug. de tempore Ser. 145. Christ took all upon him that is both body and soule that he might save them both And so you see that Christ had not Ideam humanae naturae An imaginary patterne of humane nature as some in these our dayes would have it but the whole nature of man In uno individuo consisting both of body and soule That Christ was subject to all our humane frailties which are without sin Moreover As Christ had all the parts of a true and perfect man so he had all the propertyes that do concern mans nature or do belong either to the soule or to the body of man as length breadth thicknesse understanding will affection c. And all other infirmities that wee have sin only excepted Why he undertook our infirmities Ambros in Luc l. 10. c. 22. And it was requisite saith Saint Ambrose Vt infirmitates nostras susciperet That he should take upon him our infirmities First To demonstrate the truth of his assumed humanity Secondly To strengthen and under-prop the weaknesse of our declining Faith and yet here wee must distinguish and understand that those infirmities which are not sinfull are either Personall or naturall Those that are Personall we say not That Christ took no personal infirmities upon him that he took for though many of us be affected with maladies infeebled with infirmities and disfigured with deformities yet the body of Christ being framed by the Holy Ghost of the purest Virgin blood was proportioned in most equall Symmetry and correspondency of parts and therefore he was speciosus forma prae filijs hominum fairer then the sons of men wholy pure more pure then the body of Absolon 2 Sam. 14.25 in whom there was no blemish so Cassiodorus saith Forma ejus lactei coloris de core illuxit Cassidor in Psa● 45. insigni statura prae-eminuit his body of the best composed stature did excell all other men Christ of a ravishing beauty and so Saint Hierom saith that his countenance carryed hidden and vayled in it a star like shining brightnesse which being but a little revealed it so ravished his Disciples hearts that at the first sight thereof Mat. 19.27 Joh. 18.6 they left all and followed him and it so astonished his enemies that they stumbled and fell to the ground But now those that are naturall or common infirmities That Christ took upon him all naturall common infirmities Heb. 2.17.4.15 Damasc de fide Orthodoxa l. 3. c. 20. Discipulus in ser de temp we affirm that he had them in all things like unto us for we confesse saith Damascen that Christ took all the naturall passions of man which are without sinne and Discipulus saith that every man was subject unto twelve naturall defects and infirmities wherof saith he our Saviour Christ hath undergon ten of them and hath suffered the same Luke 22 43. even as we do First Cold Secondly Heat Two infirmities incident to every man and denyed by no man to be in Christ Mat. 21.18 Thirdly Hunger as when he came to the fig-tree and would have eaten Joh. 4.7 c. 19. 28 Fourthly Thirst As when he asked Drink of the woman of Samaria Fifthly wearinesse Joh. 4.6 As when hee sate by the well side to rest him Sixthly Weaknesse and paine Mat. 27.32 Joh. 19.17 as when he was not able to bear his cross any further Seventhly Heavinesse and sorrow Mat. 26 38. Luke 16 41. as when his soule was heavy unto death Eighthly Shamefastnesse Mar. 6.6 and admiration as when hee marvelled at the infidelity of the Jewes Ninthly Feare Heb. 5.7 as when his Father heard him in that which hee feared Tenthly Anger Mat. 21.12 as when he drove the Buyers and sellers out of the Temple These are the ten

first in respect of his naturall Son Christ begotten from eternity Secondly in respect of the Elect his Adopted Sons Gal. 4.5 who being not sons by Nature are made sons by Grace Eph. 2.5 CHAP. II. OF JESUS CHRIST God hath fixed many impressions of hi goodnesse in the creatures WHosoever will religiously and seriously observe those manifold impressions of the Divine goodnesse which the Lord God hath planted in the nature of all living creatures he shall surely finde so much matter of reverence love and admiration that he shall never be able sufficiently to comprehend the excellency of so huge an ocean of goodnesse within the strait and narrow compasse of his understanding For the Kingly Prophet David being as it were ravished or wrapt in an extasie at the inexplicable expression and unconceivable consideration of the plentifull and far-spread goodnesse of God he breaketh forth into these heavenly acclamations saying O Jehovah Psal 36.5.6.7 In coelis est benignitas tua O Lord our Governour How excellent is thy Name in all the world thou that hast set thy Glory above the Heavens thy Faithfullnesse reacheth unto the Cloudes thy Righteousnesse is like the strong Mountaines thy Judgments are like the great deep thou savest O Lord both man and beast But I will not at this time enter into that infinite Ocean of Gods Goodnesse whereby he giveth Food unto all flesh Psal 147. Gods infinite Goodnesse and adorneth the feilds with all kind of fruitfull trees and pleasant flowers neither will I enter into any part or parcell of his excellent Providence whereby hee governeth the whole world by his Wisdome sustaineth all things by his Power and releiveth all things by his Goodnesse But I will rather bathe my selfe in those cheifest Fountaines of Gods admirable Love whereby he imbraced Mankinde the Epitome of the whole Universe For God so loved the World Joh 3.16 that hee gave his onely begotten sonne That whosoever beleeveth in him should not perish but have everlasting life Indeed there is no comfort in the Father without the Son neither can any beleeve in him and through beleeving come to him but by the Sonne for hee dwelleth in light inaccessible whom none can know till the Sonne who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightnesse of his glory Heb. 1 3. and ingraved forme of his person reveale him Yea without the Sonne he is a consuming fire but in him hath proclaimed himselfe to be well pleased So that the knowledge of Jesus Christ is the onely thing that makes us happy Nam omnia habemus in Christo omnia in nobis Christus because we have all things in Christ and Christ is all things unto us He is α Legis ω Evangelij the beginning of the Law Quicquid est veteris Testamenti Christum sonat and the end of the Gospell Velatus in veteri revelatus in novo Testamento vailed and shadowed in the Old revealed and exhibited in the New Testament promised in that preached in this there shewed unto the Fathers in Types here manifested unto us in Truths All the men of note and all the names of Dignity were but types of Iesus Christ for the Tree of Life the Arke of Noah the Ladder of Jacob the Mercy Seat the Brazen Serpent and all such Mysticall Types and Typicall figures that we read of what were they else but Christ obscurely shadowed before he was fully revealed And so all the men of note Noah Isaac Joseph Moses Aaron Joshuah Sampson David Salomon Kings Preists Prophets titles of Dignities names of Honour or whatsoever else was any ways ascribed to any of them to expresse their soveraignty were onely used to expresse those transcendent excellencies which these personall Types did adumbrate and shew most properly to belong unto this King of Kings Isa 9.6 this mighty Counsellor and this Prince of peace Now if we well consider how all those things which the Prophets of old prophesied were to be done by the promised Messiah are all accomplished in the person of Christ wee shall find the Word like a light shining in darknesse clearly declaring unto us that Jesus the son of Mary is the true Messiah For the Scriptures foretell every particular act accident and circumstance that should fall out of importance at his comming incarnation birth life death resurrection and assention Matth. 1 As for example at what particular time hee should appear Matth. 1 18. Matth. 2 1 Gen. 49 10. that he should be born of a Virgin Isa 7.14 That the place of his Birth should be the town of Bethlem Matth. 2 16. Mic. 5 2 That at his Birth all the Infants round about should be slaine for his sake Jer. 31 15. that the Kings of the East should come and adore him Mat. 2 11 and offer Gold and other gifts unto him Luke 2 22. Psal 72. that he should be presented by his Mother in the Temple of Jerusalem Mat. 2 13 14 Mal. 3.1 that hee should flye into Egypt and be recalled thence again Mat. 2 21 Luke 1 17. 3.3 Isa 19.1 Hos 11.1 that John Baptist should go before him and cry in the Desart Isa 40.3 Mal. 3. Mat. 4.12 c. Mat. 5. 1. After this that he should begin his own Preaching in Galilee Isa 9.1 and that with all Humility Quietnesse Mat. 4 23. and Clemency of spirit Isa 42 2. that hee should do strange Miracles Mat. 8 Mark 8 and heal all diseases Isa 35.5 6. that he should dye for our sins Isa 53 That he should be betrayed by his own Disciple Mat. 26. Mat. 26 27. Psal 41 9. that hee should be sold for thirty peeces of silver Zach. 11 12. that with those thirty peeces there should be bought afterward a Potters feild Zach. 11 13. Math 21.7 Matth. 26. 27. that he should ride into Jerusalem upon an Asse before his Passion Zach 9.9 that the Jewes should beat and buffet his Face Mat. 27. and defile the same with spitting upon him Isa 50 6. that they should whip rent and tear his Body before they put him to death Luke 23 33 Isa 53 5 that they should peirce his Hands and his Feet Psalme 22 16. Mat. 27.38 that they should put him to death among Theives and Malefactors Isa 53 12. that they should scorn him and nod their heads at him Mat. 27 39 40 41 42 43. saying He trusted in the Lord let him deliver him c. Psal 22.7 Mat. 27.34 8 that they should give him gall in his meat and in his thirst Vinegar to drinke Psal 69.21 Mat. 27.35 Mat. 27 57 c. that they should cast lots about his Vesture and part his Garments among them Psal 22 18. That he should lye in the Grave of a rich man Isa 53 9. Luke 29 that he should rise again from death the third day as was shadowed in his

fire Idem A Hen Mat. 23 37 A Carcase Mat. 24 28 A bundle of myrrhe Cvn 1 13 A lambe with out spot 1 Pet 1 19 A lambe undefiled Idem An Army with Banners Cant. 6 4 And he may be called Our Eye Mouth Hand   Because by him we see speak to offer unto the Father John 14 6 True it is All the things of this world without Christ will availe us nothing that as the Bird cannot fly without her wings nor the body move without the Soule so no more can any man do any thing that is good and acceptable unto God without the helpe of Jesus Christ for all our Knowledge is but heathenish science able to make us proud not to make us happy if hee be not Objectum adaequatum the chiefest yea and the sole object of the same all our Faith in God is but ungrounded confidence if it be not grounded upon Jesus Christ all our righteousnesse is but as Pollutio Panni menstruous clouts 1 Joh. 1 2. if it be not washed in his blood and all our patience temperance chastity and all other vertues that either Nature planted or education effected in us are but splendida peccata glistering guilded sins unacceptable unto God and unprofitable unto our selves if they be not guided by the grace and directed to the glory of Jesus Christ who is indeed the most perfect pattern of all vertue And as there is no way for us to find true vertue but onely in him which is vertue it self The knowledge of Christ the only means to suppresse all vices so there is nothing in the world that is so availeable to suppresse all Vice as is the true knowledge of Jesus Christ Nam haec irae impetum cohibet superbia tumorem sedat For this will refrain the violence of anger when they consider how hee suffered all violence and villanies Isa 53.7 and yet as a sheepe before his shearer was dumbe so opened he not his mouth This will allay the swellings of Pride when they consider how he was the noblest of all creatures and the fairest among the sons of men and yet was hee meek and lowly in heart Psal 45 2. Matth. 11.29 this will heale the wounds of envy it will stoppe the streams of Luxury it will quench the flames of Lust it will temper the thirst of Coveteousnesse and it will keepe thee from the itching desire of all filthinesse when wee consider how much hee loathed these how free hee was from these and how earnestly he diswaded us from all vices whatsoever Ne spiritu mendacii erro●is seducaris lucescat tibi veritas christus ne adversitatibus fatigeris comfortet te virtus Dei christus And therefore Ne mundi gloria seu carnis voluptatibus abducaris dulcescat tibi pro his sapientia Christus least thou shouldest be withdrawn from God through the pompous vanities of this world or the lustfull and delightfull pleasures of thine own flesh let Christ the true wisdome of God waxe sweete unto thee least thou shouldest be seduced by the spirit of lyes and of errors let Christ the true light shine unto thee and least thou shouldest be wearied and waxe faint under the burthen of adversities let Christ the power of God refresh thee because whatsoever we do want he alone is alsufficient to supply our need For if thou art sick with sin and thy soul wounded or poysoned unto death and wouldst be healed Christ is thy best and alone Physitian only hee and no one but he can cure thee if thy soule doth hunger and thirst after Righteousnesse and wouldest be satisfied he is the bread of Life Joh. 6.35 Chap. 7.38 and the Fountain of living waters if thou art as naked of all goodnesse as thou wert of all cloathing when thou camest out of they Mothers wombe and wouldst be adorned with the best robes of vertue Christ is the Garment of Righteousnesse Rom. 13.14 or whatsoever thou wantest and wouldst have thou mayst fully and freely have the same from him yea if thou be simple he is thy wisdome if thou be sinfull 1 Cor. 1 30. hee is thy Righteousnesse if thou wouldest be holy hee is thy sanctification if thou beest the slave of hell and held captive by the Divell hee is thy redemption and thy redeemer that hath led captivity captive Ephes 4.8 and to comprehend all in a word This Jesus is All in All Vt qui omnia propter Christum dimittit unum inveniat pro omnibus Christum That he which forsaketh All for Christ his sake might find all in Christ and Christ instead of all far better then all unto his soul that so he might joyfully sing with the Psalmist The Lord is my portion Psal 23.1 and I have a goodly heritage the Lord is my shepheard and therefore I can want nothing yea as all the accessions and accumulations of all worldly things can adde nothing unto the felicity of a Christian so all the defects or wants of the same things can detract nothing from the happinesse of him that hath Jesus Christ Vita ab errore gratia a peccato mors a morte liberabit for his life will preserve thee from error if thou wilt follow it his grace will free thee from sin if thou wilt receive it and his death will deliver thee from eternall death if thou wilt beleeve in it So that he is truly called the way without wandring in our Peregrination whereby our pathes are directed Truth without shadowing in our deliberation whereby our Errors are corrected and Life without ending in our remuneration whereby our mortality is eternized In that he is Our Righteousnesse to justifie us Ephes 1.7 Rom. 3.24 Col. 1.20 1 Pet. 1.2 Heb. 10 9. Col 2.13 1 Thes 1.10 Our Wisdome to teach us Our Reconciliation to reconcile us Our Holinesse to sanctifie us Our Redemption to free us Our Reward to glorifie us So that by him our sins are discharged we cleered the debt payd the score is crossed the creditor satisfied and the debtor acquitted In that his condemnation is our Absolution and Passion our payment his death is our life blood our purgation his sacrifice is our satisfaction and curse our blessing his Grave is our mortification and Ascention our Glorification Thus much by way of digression therefore now to come back to the foregoing subject of our discourse namely the Deity of Jesus Christ If all the testimonies of the forenamed Jews Gentiles of all the Evangelists Apostles Fathers Martyrs and of all the holy men of God be not sufficient to prove Jesus the son of Mary That God himself testified Christ to be his son to be the Eternall Sonn of God We finde God himselfe the creator of Heaven and Earth testifying the same for though the testimony of John was sufficient to satisfie any man because hee was a burning and a shining Light Joh. 5.35 in whom the

be respected then the greatest Peer that is arrayed in gold and pearles if he be destitute of understanding Saint Basil saith Ille intelligens est Basil sup prov 1 qui secundum mentem rationem vivit he is an understanding man not which knowes things but which liveth according to the dictate of his reason and understanding which is an habit Per quem animus ea perspicet quae sunt by which the mind of man doth perceive and see those things which are principia intelligibilia Cicero in Rhetor l. 2. Aristot Aethic in l. 5. intilligible principles as Aristotle saith and Plato hath one excellent observation of the understanding Quód infinitam virtutem in se habet cum nec humana nec divina respiciens satiatur nisi infinitum Deum capiat qui capacitatem ejus ab eo manantem Mag. Mor. c. 34. Intellectus est habitus principiorum impleat infinitam that it hath a most large extent and is never satisfied with the knowledge of any hamane or divine things untill it layeth hold upon the most infinite God which hath enlarged that capacity unto our soules and is only able to replenish the same himselfe and therefore the more that any man understandeth the more he coveteth to understand untill he understandeth God The understanding how insatiable without which we understand nothing but are most truly compared unto the beasts that perish the whole world being no more able to satisfie our understanding then a peck of corn is sufficient to fill up all the Vast Regions that are under the circumference of the highest heaven For the understanding of naturall things indeed this eye of the soule is very peircing sharpe it s like the Eagles eye that can behold sub frutice leporem How sharp our understanding is in naturall things sub fluctibus piscem a hare lurking under the shrub and a fish playing under the wave we will presume to understand the times and seasons Intellectus est vis animi quae invisibilia perspicit Aug. de spiritu anima and the secrets of all Natures works heaven it selfe and all the host thereof is within the reach of our understanding it tells you how far it is to every sphere and it setteth forth the dimensions of every star even to an inch And yet blind man I dare be bold to say it that Aristotle himselfe that great Philosopher knew not all the knowable things in a straw Joh. 3.12 The least entity or invisible being not wholy known by any man and therefore if our understanding be so dimmed and so dulled that we can but scarcely perceive naturall things how shall we be able to understand spirituall which are supra intellectum humanum above all humane understanding because Reason cannot peirce into spirituall things yea all our understanding though it be the eye of our soule yet it is full of darkenesse How dull our understanding is in sprituall things and would soon bring us into the pit of ruin and destruction if the same were not Dei verbo directus spiritu divino illuminatus directed by Gods word and illuminated by this spirit of God which is the spirit of understanding so that indeed it is most truly said of Caelius Rhodiginus Ludovicus Caelius Rhodig leg antiq l. 3. c. 1. de intellectu agente passibili That although the soul of man needeth no other extrinsecall light but only that which is innate if negligence or vice did not corrupt the same to understand those things which are within it as is the soul it self powers habits faculties and all the vertue thereof yet Ad ea percipienda quae sunt supra ipsum to understand those things which are above it and do exceed all humane understanding indiget omnino anima irradiatione ab ipsâ luce veritatis primae The soule doth altogether require to be enlightned with the bright beames of of the first truth Our soules must be enlightned to understand God which is God himselfe or else man shall never be able to attain unto the least measure of the understanding thereof and this irradiation of light from God upon our soules to the inlightning of our understanding is called infusio gratiae ad divina contemplanda the infusion of Gods Grace to inable us to contemplate and to understand spirituall and divine things for we finde the very Apostles themselves could not understand the scriptures untill the spirit of God had opened their understandings Luke 24. 1 Cor. 2.14 because the carnall or naturall man cannot perceive the things of the spirit of God and therefore Saint Paul saith No man can say that Jesus is the Lord but by the holy Ghost no man can beleeve the incarnation passion resurrection and assension of our Saviour Christ and the rest of the mysteries of true Religion but by the speciall helpe and illumination of the spirit of God nay more Psal 119.18.34 verse 73 125.14● Rom 7.14 the Prophet David sheweth that we cannot understand the Law of God which seems to be plain enough without any secret meaning or hidden mysteries unlesse wee be guided enlightned by this holy blessed spirit who is the Instructer which teacheth us Joh. 14.26 16.13 Rom. 8.2 Joh. 6.63 Ezeck 47.1 Joh. 3.5 1 Cor. 3.13 Rom. 8.26 Joh. 15.26 the spirit of life which quickneth us the water which reneweth us the fire which inflames us the comforter which helpes us the Advocate which speaks for us and the everlasting fountain and spirit of Truth from whom all truth and celestial riches do flow unto us and by whom our infidelity is turned into faith our thraldome into freedome our poverty into plentie our barrennesse into fruitfullnesse our sorrow into solace our darknesse into light our misery into mercy our wearinesse into strength our mourning into mirth our death into life our affliction into glorification and our Hell into heaven yea finally by him the Angells are replenished Prophets inspired Scribes are instructed the word is quickned the Church sanctified the hardnesse of heart suppled the weaknesse of faith cherished the darknesse of the soule enlightned and the mist of discomfort dispersed so that by his presence darknesse is expelled and by his favour soules from death and hell are delivered CHAP. IV. OF THE TRINITY IN VNITY GOD is so wonderful saith Saint Gregory Vt semper debet confiderari per studium How comprehensible is our God Greg. in quadam homi●a Esa 6. Ambrose de spirit sanct l. 3 c 22. sed nunquam discuti per intellectum that hee ought alwaies to be considered and admired in our thoughts but never pried into by our understandings for as Saint Ambrose speaking of the Seraphims which Esayas saw both standing and flying saith Si volabant seraphim quomodo stabant si stabant quomodo volabant If they did flye how could they stand and if they stood how did they flye surely