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	unite_v	4,194	5	9.8657	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27966	The Bachelor's directory being a treatise of the excellence of marriage, of its necessity, and the means to live happy in it : together with an apology for the women against the calumnies of the men.		1696 (1696)	Wing B261; ESTC R40746	88,169	301

You may well be astonished at what I have told you replies Sosia but it is a manifest truth Sum profecto hic illic I am both here and there Nothing I confess is more Theatral than these ways of speaking but it must be granted also that nothing better explains the nature of this strict union that Marriage makes There are no words that can exactly represent it One ought for that end to compose a new Grammar One cannot speak of it but in making Solecisms and in confounding the plural with the singular and the singular with the plural They are no more two but one flesh says God himself of Man and Woman They are one in two persons They are but one person in two bodies Animae duae two Souls Animus unus one mind Idem Velle idem nolle and one will There happens nothing to one but what arrives to t'other The Husband and the Wife feel the same things They suffer the same evils They enjoy the same good things Grief and joy make the same impressions in each of them Morbo detinetur unus Detinentur duo Adversa premunt unum Sensus in utroque est utrumque risus utrumque lachrymae Prospera laetaque tenent unum tenent utrumque As the Phylopher so well expresses in Seneca The same distempers and misfortunes reach both If one laugh so doth the other their tears are the same c. This is too strong for a simple friendship Such a one as this never appeared Or if such a one has been found one must necessarily suppose it to be more than a union of Spirits You know that another was practised frequently enough amongst the Pagans which might much contribute to the making of such friends but which is so scandalous to nature that you must be contented to read it in the first Chapter of St. Paul to the Romans without hearing it named But Sir if you would be perfectly convinced that there is nothing in nature more excellent than Marriage you are only to look upon it with relation to the great mysteries it represents The holy Spirit has made use of in a thousand places in our Divine Scriptures to testifie to us the tenderness of the Father under the Law and of the charity of the Son under the Gospel I will espouse thee to me for ever Hosea 2. I will espouse thee to me in justice in judgment in mercy and in compassion I will espouse thee with constancy and thou shalt call me thy Husband said God himself to his ancient Israel I have appropriated you 2. Cor. 11. Eph. 5.23.32 said also St. Paul to the new People to one single Husband to present you as a chast Virgin to Jesus Christ Besides the Church is called the Body of Christ and the Spouse of the Lamb the Song of Songs is nothing else but the Epithalamium of this Divine Marriage Thus God was Married with the Jewish Church Jesus Christ is also Married with the Christian Church 'T is thus the Sacred Authors represent to us that intimate union of the Faithful with the Divinity and Flesh of Christ 'T is thus they insinuate to us that profoundness of love we find in his heart 'T is thus they instru●● us how dear we are to him and it as we ought to make our interests of his so he never fails to make ours his own The ancient Doctors have carried yet further the perfection of Marriage when they considered it as the natural Image of the Hypostatick union of the two Natures in Christ One must acknowledge in effect that nothing discovers to us better the bottom of this adorable mystery As we have seen of one Man and one Woman Marriage makes but one and the same person they are no more two but one flesh From thence proceeds this reasoning of St. Paul that he who loves his Wife loves himself The Son of God being also united to our Flesh is become the Son of Man He doth not think it a point of usurpation to make himself equal to God and notwithstanding in uniting himself to us by the Incarnation he is become flesh of our flesh and bone of our bone By the incomprehensible force of this union he has ceased to be simply God neither is 〈◊〉 become simply Man He has reun●●ed 〈◊〉 one and the same person those two opposite Natures which make him to be our Emanuel God with us He is not only Man he is Man-God He is not only God he is God-Man but as in Marriage the union which is made as intimate as it is yet destroys not the substance of the two parties which compose it each preserving its own with its essential qualities So the Hypostatick union of the two Natures in Christ confounds them not The one is not absolv'd by the other The both subsist in him after a distinct and inexpressible manner without any alteration of their essential qualities Do not imagine with the Nestorians two persons there is but one Do not fancy to your self with the Eutichians a single Nature there are two In a word the Ancients affirm of Marriage that it is the Symbol of the union of regenerate Souls with God They are all in him and he in all them As he who joyns himself to a Wife becomes one and the same body with her So says St. Paul Cor. 6.16 17. John 17.21 He who is joyned to the Lord is made one and the same Spirit with him It is by the efficacy of this mystical union that Jesus Christ said of the whole body of his elect Gal. 2.20 That they are but one with him and with his Father That his Apostle says He lives no more but that it is Jesus Christ who lives in him And that the holy Spouse says That her well-beloved appertains to her Cant. 2.16 and she to her well-beloved It is the divine Love that is the efficient cause of this mystical union 'T is that which produces in us this holy metamorphosis 'T is that which transforms us into God himself Solus amor est quo convirtimur ad Deum transformamur in Deum ad hearemus Deo ut simus unus Spiritus cum eo Said a learned man T is love alone by which we are turn'd to God transform'd into God we stick to God that we may be one Spirit with him O Love that always burns and is never extinguished Inflame me all over with thy fire to the end that being consumed by the sweet f●●●es of thy affection I may be never ●●●ble of any other love said also the same holy Soul How much I beseech you ought one to determine in all these prospects for the perfection and excellency of Marriage All other Societies are transitory unfertile made up of nothing or of a pure temporal interest This of Marriage is only eternal Death it self that puts an end to all doth not always conclude this because it doth not only unite the Bodies It unites also

the Souls Trajicit fati littora magnus amor Propert. lib. 1. Elez. 19 Sen. Agam. Act. 2. Amor jugalis vincit ac flectit retro It is likewise very fertile and the fruits which it produces are more precious than all the Gold of the Indies Thy Wife says the Prophet shall be in thy House as a Vine abounding in fruits Psal 128.3 and thy Children like Olive branches round about thy table In a word as I have already said nothing is more disint●●esse than the love of a Wife She loves her Husband for the sake of himself and because she is easily persuaded that in his respect nothing ought to appear more aimable to her To know its whole extent and how far it goes you need only to read the Song of Songs in the Bible There you will perceive the Air and discover the secrets of a certain pleasure which charms the heart and transports the Soul in spight of it self It is filled with expressions so tender and figures so effecting that one must be harder than a Rock not to be wrought upon therewith I know very well that the principal design of the Holy Spirit that dictated to Solomon was to represent to us the flames of the Divine Love and the mystical union of Christ and his Church But we can never be able to frame to our selves the excellency thereof unless we suppose the same things in the conjugal union since the one is imploy'd therein as the lively Image of the other This being so it is impossible to express the sweetness and satisfaction of a happ●●● 〈◊〉 age This wise King sp●●● to us of it in such magnificent t●●ns and exposes to our eyes all its delights in so pleasant a manner that one is transported almost out of himself One talks of nothing there but of my Love my particular Friend my Dove my perfect one my Sister my Spouse of surfeiting with Love of Myrrhe of Aloes of Aromatick smells of passing the day with his well-beloved under the shade of Palm-Trees and amidst the flowers of Pomegranets and the night on the bosom and between the breasts of the fairest amongst Women All this t is true ought to exalt our minds above the objects of the senses and to put before our eyes the ineffable sweetness of our Communion with Jesus Christ the real Spouse of our souls But who doth not see yet further that man ought to find in the union of Marriage well near the same pleasures that the faithful discover in their union with God since the first is as it were the Plan and Model of the second and that the pleasures of the second cannot be real if t●● pleasure of the first is not so In fine I add that nothing is 〈◊〉 wholsome than this union Marriage is of it self the undoubted way to Paradise If an infinite number of persons go astray and make it the way of Hell it is because they practise not its pure maxims and remove themselves from the ends which it proposes God has instituted it to be an excellent remedy for Man against incontinence and by consequence to contribute wonderfully to his Salvation by carrying him to Wisdom and Sanctity He likewise design'd it for him to be a perpetual means of increasing his vertues One has a Wife One has a Husband They must be loved They must be supported And in spite of their proper infirmities they must make it a continual joy to possess one another by a love of complaisance which appears in no other Society One has Children they must be instructed One must labour to make them good in their kinds They must have examples of goodness One must instill into their minds wh●● 〈◊〉 principles In a word one 〈◊〉 ●●●●eavour to save them Can one afford them for their Salvation the cares which Nature and Grace require without taking some for ones own One has troubles One has displeasures One has tribulations Alas who has not O quam dura premit miseros conditio vitae Cornel. Gall. ileg. 2. O! how hard a state of life oppresses the miserable One must digest them in patience One must receive them with humility from the hand which dispences them One must recollect all the motions of real faith and hope to avoid being overwhelmd with their weight and to discern through all these miseries that hand of God who delivers when it is time and who by an adorable dispensation oftentimes makes of them in a Christian Marriage a source of Benediction and Grace as they are one of Salvation and Sanctification It is Sir with the virtue 〈◊〉 a Batchelour and that of a 〈◊〉 Man as with avarice and liberan●●y This requires nothing but communication That has nothing for its aim but restriction One has the hand always open because it loves to diffuse it self and the other has it always shut because it has no pleasure in gifts The vertue of Celibacy with the men of this world is a dead virtue that is of no use nor profits any body Which made Tertullian say very eloquently Malo nullum bonum quam vanum Tertull lib. 1. de pud Quid prodest esse quod esse non prodest It is an idle barren particular virtue and which terminates in the sole subject to which it is fastned In a word it is a virtue of a carnal temparament or prudence which has nothing of nobleness in it self and which if one examines it near will appear to be founded upon the motives of a soft delicacy The virtue of Marriage on the otherside is a living and fructifying virtue It is a productive virtue which tends only to multiplication It is a publick virtue It is a virtue of exam●●●● Ommibus pate● It is a virtue or choice and election It is a virtue of force and victory and is only so upon the account of the great difficulties it has to engage with Virtus dum patitur vincit as a Poet says Virtue whilst it suffers conquers Certamen aufer ne quidem virtus erit Without opposition and engaging their would be no virtue In a word it is a virtue of usefulness and profitable to all the world There is none perhaps but this to which one may justly apply these two verses of Sententious Horace Aeque pauperibus prodest locupletibus aeque Hor. Ep. l. 1. Ep 1. Aeque neglectum pueris senibusque nocebit 'T is equally advantagious to the poor and rich And the neglect of it brings equal damage to Boys and Old Men. After having shewn you the excellency of Marriage with relation to the advantage of its union it is not unfit to make it appear to you with relation to the authority it confers By nature we love to rule and to be superior The design of making themselves equal to God is what destroy'd our first Parents One finds nothing so sweet as the power of commanding others and of being obey'd The Sacred Author lets us know that