Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	body_n	soul_n	unite_v	6,137	5	9.8589	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57656	Medicus medicatus, or, The physicians religion cured by a lenitive or gentle potion with some animadversions upon Sir Kenelme Digbie's observations on Religio medici / by Alexander Ross.	Ross, Alexander, 1591-1654.; Ross, Alexander, 1591-1654. Animadversions upon Sir Kenelme Digbie's Observations on Religio medici.	1645 (1645)	Wing R1961; ESTC R21768	44,725	128

then upon mans owne wickednesse saith the same Father Aug. de Gen. ad lit c. 17. Who in another place to wit in his Commentarie on the Psalmes sheweth that the Converts of S. Paul Act. 19. had been Astrologers and therefore the books which they burned were of Astrologie But is not Astrologie repugnant to Divinity and impious when it robs God of his honour which it doth by undertaking to foretell future contingencies and such secrets as are onely knowne to God this being his true property alone By this Esay ch 41. distinguisheth him from false gods Declare what will come to passe and wee shall know you to be gods And hee mockes these Diviners ch 47. and so doth Ieremy ch 10. and Solomon Eccles. chap. 8. and 10. sheweth ●he knowledge of future things to be hid ●rom man of which the Poet was not ig●orant when he saith Nescia mens hominum fati sortisque futurae ●herefore both the Astrologer and he that consults with him dishonours God in a high nature by giving credit to or having commerce with those excommunicate and apostate Angels and so endanger their owne soules Is it because there is no God in Israel that you consult with the god of Ekron Now that Astrologers have commerce with evill spirits besides the testimony of Austin de civit Dei lib. 5. cap. 7. and lib. 2. de Gen. ad lit c. 17. and other ancient Fathers the proofes of divers witnesses and their owne confessions upon examination doe make it apparent Not to speake of their flagitious lives and their impious and atheisticall Tenents for this cause Astrologers are condemned by Councels and Decrees of the Church Conc. Bracar 1. c. 9. in Tolet. 1. sec. part decret c. 26. 6. The Angels in the very instant of their creation actually knew all that they were capable of knowing and are acquainted with all free thoughts past present and to come They knew not so much then as they doe now because now they have the experimentall knowledge of almost six thousand yeares and many things revealed to them since their creation Secondly they know not our free thoughts even because they are free and variable at our pleasure not at theirs it 's onely Gods property to know the heart yet some thing they may know by outward signes or by revelation Thirdly they know not things future for first they know not the day of Judgement secondly they know not future contingentcies thirdly they know not infallibly naturall effects that are to come though they know their causes because all naturall causes are subordinate to God who when hee pleaseth can stay their operations What Angel could fore-know if God did not reveale it that the Sun should stand at the prayer of Iosua that the fire should not burne the three Children or the Lions devoure Daniel Fourthly as they know ●ot future contingencies because they ●ave not certaine and determinate causes ●o they know not mans resolutions which depend upon his will because the will is onely subject to God as being the principall object and end of it and he onely can ●encline it as hee pleaseth therefore as Esay of the Gentile Idols so say I of Angels Let us know what is to come to wit infallibly of your selves and all and wee shall know that you are gods 7. Sir Kenelme sayes he hath proved sufficiently light to be a solid substance and body These proofes I have not seen therefore I can say nothing to them but this I know that if light be a body when the aire is illuminated two bodies must be in one place and there must be penetration Secondly the motion of a body must be in an instant from the one end of the world to the other both which are impossible Thirdly what becomes of this body when the Sun goeth downe Doth it putrefie or corrupt or vanish to nothing all these are absurd Or doth it follow the body of the Sun then when the light is contracted into a lesser space it must be the greater but wee find no such thing And if light be a body it must be every day generated and corrupted why should not darknesse be a body too But of this subject I have spoken else where therefore I will say no more till I see Sir Kenelme's proofes 8. The soule hath a strange kind of neere dependance of the body which is as it were Gods instrument to create it by This phrase I understand not I have already proved that the soule hath no dependance on the bodie neither in its creation essence or operation it hath no other dependance on the bodie but as it is the forme thereof to animate and informe it So you may say the Sun depends upon the earth to warme and illuminate it The body is the soules instrument by which it produceth those actions which are called organicall onely but that God used the body as it were an instrument to create the soule by is a new phrase unheard of hitherto in Divinitie God immediately createth and infuseth the soule into the body hee used no other ●●strument in the workes of creation but ●●xit mandavit 9. Sir Kenelme thinkes that terrene ●ules appeare oftnest in Cemeteries because ●●ey linger perpetually after that life which ●●ited them to their bodies their deare con●●rts I know not one soule more terrene ●●en another in its essence though one ●●ule may be more affected to earthly ●●ings then another Secondly that life ●hich united the soule to the body is not ●ost to the soule because it still remaines in 〈◊〉 as light remaines still in the Sun when ●ur Horison is deprived of it Thirdly if ●●ules after death appear it must be either 〈◊〉 their owne or in other bodies for else ●hey must be invisible if in their own then ●hey must passe through the grave and en●er into their cold and inorganicall bodies ●nd adde more strength to them then ever ●hey had to get out from under such a ●●ad of earth and rubbish if in other ●odies then the end of its creation is over●hrowne for it was made to informe its ●wne bodie to which onely it hath rela●ion and to no other and so we must acknowledge a Pythagoricall transanimatio● Fourthly such apparitions are delutions o● Sathan and Monkish tricks to confirme superstition 10. Soules he sayes goe out of their bodie● with affections to those objects they leave behin● them Affections saith Aristotle are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that unreasonable part of the soul● or rather of the whole compositum for th● soule hath no parts and though whilst i● the body it receiveth by meanes of its immediate union with the spirits some impressions which we call affections yet being separated is free from such and carrie● nothing with it but the reasonableand inorganicall faculties of the Intellect and Will And to speak properly affections are motions of the heart stirred up by the knowledge and apprehension of

much to the doubtings of the Church of Rome which would rob us of the comforts wee reap in our affli●tions and in death it selfe from the assurance of our salvation For if we doubt of our salvation wee must doubt also of our election and of the certainty of all Gods promises and of the work of the holy Ghost when hee seales in our hearts that wee are the sons of God And so to what serve the Sacraments if they doe not confirme and seale unto us the love of God in saving us Nay our faith hath lost its forme and efficacie if we be still doubting Saint Paul was not of your mind hee was perswaded that nothing could separate him from the love of God in Christ. And no question but hee would have sworne this if hee had been required I deny not but many of Gods servants have their doubtings but this comforts them that Christ prayeth for them that their faith shall not faile and this assures them of their salvation Though this fire of the Sanctuary be not alwaies flaming it is not therefore extinguished and though the eye is not alwaies seeing it is not therefore blind Nihil est ab omm parte beatum No perfection here the fairest day hath its clouds and the strongest faith its doubts but to be still doubting is a signe of a bad Christian and as Seneca will have it of a bad man maximum malae mentis indicium fluctuatio The second part YOu say there are mystically in our faces characters which carry in them the Motto of our soules wherein one may reade our natures c. besides these certaine mysticall figures in our hands which you dare not call meere dashes strokes or at randome Fronti nulla fides how many are deceived by the face and hand therefore Christ will not have us judge secundum faciem according to the face or appearance but judge righteous judgement I deny not but sometimes the face proves index animi and by the face and other outward signes in Iulians bodie as his weak legs unstable feet wandring and furious eyes wanton laughters inordinate speeches c. Nazianzen conjectured of the pravitie of his mind and wicked inclination And it was no difficult matter to collect the roughnesse of Esau's disposition by the roughnesse of his hands Wee may also by the face and hand judge of the temper and distemper of the body bloud and other humours but peremptorily to determine the future events of things that befall us or the disposition of the soule by Physiognomy or Chiromancy by the face and hand is such a superstitious folly that the Poet laughs at it and at him Qui frontemque manumque Praebebit vati For first many lineaments yea oftentimes deviations and inordinate conformities are in our bodies rather by accident then by nature Secondly Philosophy good counsell and education doe much alter the nature of men therefore Philemon that famous Physiognomer was deceived in Socrates his face thinking that he was a man of a riotous and wicked disposition whereas his nature by the study of Philosophy was quite altered being eminent for his continencie fidelitie and other vertues Thirdly man by reason of his will is master of his owne morall actions therefore it is in his power to alter his owne inclinations Fourthly supernaturall grace doth quite transforme nature and can turne a Wolfe into a Lamb a Saul into a Paul a Persecutour into a Preacher Fifthly how vain and ridiculous is Chiromancie in placing the seven Planets in each palme of the hands and confining within certaine lines and bounds the power and operation of these Stars so that Iupiter must containe himselfe within his owne line and not encroach upon the line of Venus or Mercury If men would be more carefull to know and follow him who only hath the seven Stars in his right hand they would not so supers●itiously dote upon such a ridiculous toy as Palmestry or by the lineaments of the hands or face peremptorily conclude of mens soules and of their future actions and events You hope you doe not break the fifth Commandement if you conceive you may love your frie●d before your parents The God of love hath ordained an order in our love that wee are to love those most to whom wee owe most but to our carnall parents under God wee owe our being to our spirituall parents our well being therefore they are to have a greater share of our love then our friends to whom we are not tied in such obligations Secondly whereas God is the measure perfection and chiefe object of our love wee are to love those most who come neerest to him by representation but these are our parents who are to us in stead of God especially if they bestow not only being but also well being and education on us But what needs the urging of this duty which is grounded on the principles of Nature Your phrase is dangerous as your love is preposterous if it be as you say that you love your friend as you do your God For by this you take away the distinction which God hath made between the two Tables the one commanding us to love God above all the other to love our neighbours as our selves Nature will teach you that him you ought to love most to whom you owe most but you owe all to God even that you live and move and have your being Secondly an universall good is to be loved afore a particular A man will venture the losse of his hand or arme to save the body A good Citizen will venture his life to save his country because hee loves the whole better then a part but God is the universall good our friends are only particular Thirdly wee must love our friend as our selfe because our selfe-love is the rule by which wee square our friends love but we must love God better then our selves because it is by him that we are our selves For your originall sinne you hold it to be washed away in your baptisme for your actuall sins you reckon with God and you are not terrified with the sins of your youth Originall sin is washed away in respect of its guilt not of its being the curse not the sin the dominion not the habitation is done away For whilst this root is in us it will be budding the leprosie with which this house of ours is infected will never be to●ally abolished till the house be demolished Wee must not look to be free from these Iebusites whilst we are here Subjugari possunt exterminari non possunt the old man is not totally cast off nor the old leaven totally cast out For if there were not in us concupiscence there could be no actuall sin and if wee say We sin not we deceive our selves Saint Paul acknow●edgeth a body of death and you had need ●o pray with David Cleanse me from my secret sins And againe Remember not the sins of my youth