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	soul_n	union_n	6,110	5	9.7698	5	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

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

and expressing of other Articles so it is said by the Councell of Chalcedon that the Additions in the Creeds of Constantinople concerning the holy Ghost was onely that the Essence and God-head of the holy Ghost might thereby bee more cleared and expounded And Ruffinus speakes to the like effect A second reason of this variety might be the various measure of capacities Some measures of understanding and faith are small and it is not to bee denied but that some Articles which are now necessary to be particularly knowne and beleeved were then knowne onely and beleeved in grosse without danger of salvation And that there is now no toleration of lesse degrees in this kind for weaknesse of faith or shallownesse of capacity I thinke wise men scarce dare to affirme A third reason of this variety may be the various affection and intention of the designers of these heads For one perchance would be sure not to exclude any man from salvation that hath any true though never so little interest in it by the knowledge of never so few fundamentalls and therefore this man contracteth them Another hee feares lest by the lessening of them thereby to include the salvation of some others may bee excluded from salvation by not knowing or not beleeving those points which are lessened and therefore enlargeth them Now these reasons being given to defend this Authour and his fellowes against himselfe I will adde essayes of some certainty upon this variety A first That certainly so much must bee knowne and beleeved of God in Christ Jesus as may unite us to him and so make us partakers of his death and resurrection unto remission of sinnes and regeneration And therefore ordinarily his Incarnation Death and Resurrection are certainly to be knowne and beleeved Secondly That so many Heads and Articles as conduce to this union may be called Fundamentall because they knit and unite us to Christ the foundation Accordingly more of these points being knowne to one then to another and the more points working the union in one and the fewer in the other the more may be called Fundamentall to the one and the fewer to the other so a great house built on a rocke and by more stones knit unto the rocke then a lesser may bee said to have more fundamentalls then the lesser yet both have as true an union with the rocke each as other Thirdly it is good in teaching to enlarge the points as much as may be so to give a full measure of fundamentals for the largest measure of knowledge and capacity that no measure may want his fulnesse But in censuring to damnation it is good to contract the measure as much as truth will possibly give way to charity that the least measure of saving knowledge and faith be not damned Fourthly as the Teacher should enlarge his teaching so let not the Learner voluntarily shut or contract his learning knowing nor beleeving the grounds of Christianity but goe on as farre as his measure will give him leave untill hee have found Christ Jesus dwelling in his soule by his Spirit and by that Spirit witnessing to his soule that he is a Sonne of God even an heire annexed with Christ For then and onely then shalt thou have a comfortable certainty of the sufficiency of thy fundamentalls when thou feelest thy selfe an habitation of God by the Spirit Besides if God intend to lay in thee the foundations of a palace do not thou contract them into the foundations of a cottage CHAP. XI In opposition to the Cavaliers ninth Chapter containing a vaine Challenge of Protestants for not daring to declare their Fundamentalls divided into three Sections SECT I. Wherein are confuted his Cavills against the Apostles Creed as not containing all points Fundamentall THe title of this Chapter and the Chapter it selfe are at some discord For the title saith That the Protestants neither doe nor dare declare what are their fundamentall points of Faith and the Chapter even in the first words saith this It is usuall with many to affirme that the Apostles Creed containes all fundamentall points of Faith So it seemes that Protestants doe declare and doe not declare their fundamentall points and the Title beats them for not declaring and the Chapter beats them for declaring Thus the Protestants must bee beaten howsoever not indeed for declaring or for not declaring but because they are Protestants A right marke of faction which commonly makes an ill construction of all even of the good actions of those against whom it is factious But let us see how hee chastiseth us for our declaring These men when they are pressed grow soone ashamed of that opinion when they are told that in the Creed there is no mention made at all either of the Canon in holy Scripture or of the number or nature yea or so much as the name of Sacraments But let this Authour consider whether hee ought not to be ashamed who thus casting shame on Protestants casts it also on the Fathers For doe the Fathers in their rules of Faith make mention of the Canon of Scripture or the number or of the name of the Sacraments Let him survey them in Irenaeus Tertullian c. and hee shall see that they doe not And yet Tertullian saith of the rule of Faith Nihil ultra scire est omnia scire Againe doe you not thus cast shame on your own fellowes For do not many of your owne Doctors in their Explicites called by your selfe more fundamentall leave out the Canon of Scriptures and the number yea the nature and name of Sacraments If therefore they do say that it is a mortall sinne not to know explicitely these important points which are more fundamentall then may they bee ashamed to leave their Disciples in mortall sinne by not naming the Canon or number of the Sacraments explicitely to be beleeved And if you cleare them you shall cleare us also But withall give me leave to aske even in defence of these your fellowes Doe you thinke that no man can be saved that doth not know the number of Canonical Books if he beleeve the fundamentall points contained in those Books Or doe you thinke that one who was baptized in his infancy not knowing then the vertue and use of the Sacrament of Baptisme and dying before he come to the knowledge of the use of the Eucharist may not bee saved by beleeving in Christ and being regenerate by this faith Your owne Jesuite Becanus may stop your mouth when he saith That Faith is not so stirred up by the Sacraments that it is the effect of them and that otherwise the Sacraments would not profit children So till you answer him doe not require of us to bring in Sacraments as fundamentalls of that faith which is denied by your owne to be an effect of them But you are soone weary and I hope ashamed of this point and therefore wander to another not much more of kinne to