Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	appear_v	body_n	life_n	3,755	5	4.6231	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97168	A convocation speech, by Mr. Thomas Warmstry, one of the clerks for the Diocesse of Worcester: against images, altars, crosses, the new canons, and the oath, &c.	Warmstry, Thomas, 1610-1665.	1641 (1641)	Wing W882; Thomason E199_23; ESTC R14000	17,332	25

they refused they were executed not as Christians but as despisers of the Emperour in his resemblance And truly the case is very like with Christians now in respect of these Images As those wicked Persecutors of which Ruffinus lib. 1. cap. 7. who set up the Image of Venus in the place where our Saviour was crucified that if any should come thither to worship our Saviour they might bee thought to worship that Idol c. Et ob hoc infrequens penè oblivioni datus fuerat locus saith Ruffin being set up in place of Gods worship if they doe outward reverence unto God they are in danger to be misinterpreted to doe it to the Altars and Images if they refuse to doe it unto them they are accused and punished as denying it to God and so they are in a manner necessitated to appeare either prophane or superstitious and idolatrous Neither doe they any way further men in the use of the Sacrament Wee know the eyes of the body and soule have both their full work there and therefore should be sequestred as much as may be from other objects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at that most dreadfull time as Epiphanius calleth it The eye of the body is there to be fixed upon the representation of Christ and his sufferings and benefits which himselfe hath set before us in the holy Sacraments and is not to bedistracted by any other Images whether Crucifixes or other set up as it were to outface them which seeme to lay a secret imputation of imperfection and insufficiency upon that blessed Ordinance of Christ as if that were not enough without a Crucifix or as if the painter or carver had set forth the passion in the Picture better than Christ in the holy Supper And for the eye of the soule that is to be fixed on Christ himselfe his bitter sufferings and those glorious blessings thereby imparted unto us and not to be taken up with any humane artifices the splendor whereof may steale away the soule from its attention to this holy businesse and so deprive it of the comforts of the Sacrament And for Almes-deeds Though the Priests of Rome finde I doubt not good commings in by this meanes and receive good Rent for their Tenant-Images for the house-roome they allow them in their Churches yet they are not like to be beneficiall to the poore Yea the fruitlesse charge and cost which is bestowed upon them in their framing adorning and offerings is a great meanes both to disable and discourage Gods people for enlarging their hearts or at least their hands to the poore Indeed these Images though they have no mouthes to speak yet they have as it were mouthes to devoure the bread of the hungry and the costly attire of these dead Images is paid for dearly it may bee feared by many poore living Images of Christ that by this means are faine to goe naked to the shame of Christian Religion And if we adde unto this the dangerous opposition that is in the use of them in Gods worship unto the rules and lawes of God himselfe whereby they are not only scandalous but impious thwarting the rule not only of charity but of faith too as may appeare by the second Commandement and also by many other places in holy Writ wherein this practice is vehemently opposed and condemned Concil Elibert can 36. Placuit Picturas in Ecclesia esse non debere ne qnod colitur aut adoratur in parietibus depingatur Vide Athanas contra Idol August in Psal 113. Chrysost in Genes Hom. ad Philippens 1.3 Hom. 11. Theodor. in Psal 113. Iustin Mart. in dialog cum Tryphon Clem. Alex. Strom. 6. in Paraen Tertul. de idolat c. 3.4.5 Cyprian de Valera in the Preface of his Dos Tratados del Papay de la missa Lamprid. in Alex. Sever. vide drelincourt Triomphe de l'eglise part 2.1.26 art 4. And the contrariety that it hath both to the judgement and practice of the Primitive Church which in other matters we talk much of judgement being absolutely and clearly forbidden by that ancient Eliberian Councell celebrated in Spaine in the yeare 305. as Binius computes and extremely disliked by the ancient Fathers of the Church as Origen Iustin Martyr Tertullian Athanasius Epiphanius c. insomuch that they proceeded so farre some of them it seemes as to condemne the very art of painting and carving as deceitfull and mischievous and as brought into the world by the Devill himselfe And Practice also sutable to their judgement in that they were not in use among them in Gods service as learned Drelincourt observes to be acknowledged by divers of the Popish authors themselves as Libius Gregorius Gyraldus de Dits Gentium Syntagm 1. Georg. Cassander Consult art 21. and as may be seen if we look but upon the descriptions of the Temples of Adrian hereby noted to have been distinguished from the Heathenish Temples and of the Temples of Constantine the magnificence and ornaments whereof are described in Ecclesiasticall history as is observed by a learned French writer without the least mention of Pictures or Images yea it was the reproach as one noteth that the Heathens laid upon the Christians in the ancient times That they had neither Temples nor Altars nor Images Vide Orig. contra Cels lib. 6.7 Minut. in Octav. Lactant. div Instit lib. 2. Clem. Alex. Strom. 5.6 Iren. advers Haereses lib. 1. cap. 23.24 Epiphan lib. 1. Haeres 27. August de Haeres cap. 7. Pet. Crinit lib. 9. de honesta disciplina And if we note as one noteth that they were not used in those times but by infamous Hereticks and that there have beene Lawes made against them by publick authority in those times as that Law of Valens and Theodosius c. if I say we adde these things That they are contrary to the Word of God to the judgement and practice of the Primitive Church have not been anciently used but by wicked Hereticks and lastly have been openly cried downe by authority we shall finde I beleeve little ground to make so much of them in the Church as some have done But what then must we demolish these Churches that are decked and adorned with Images There is no need of that I hope There are many things now to be reformed that I hope will not be pulled downe And yet if there were such need I dare say better fortie Churches demolisht than one Soule ruined since a Soule is the purchase of Christs blood materiall Churches not so These Scandalls I desire may bee removed And as I desire there may bee nothing scandalous in the Church so that there may be nothing frivolous or irrationall that our service may be a reasonable service I know not why we should have candles in the day time Concil Eliber cap. 34. Lactant. div instit lib. 6. cap. 2. Accendunt lumina velut in tenebris agenti Si coeleste lumen quod dicimus solem

shall receive unto themselves damnation and answerably to the practice of the Primitive Christians as we may see in that notable example of the Theban Legion mentioned by Grotius de Iure Belli out of Eusebius who when they were commanded by Maximianus to worship his Idols being Christians they constant'y denied to obey his command but when he required their lives they submitted without resistance though they were a strong Legion of valiant souldiers But I am yet in generals and generals are clouds more clearly and particularly therefore I willingly submit to the present Government of the Church in all parts specified in the Oath by Archbishops Bishops Archdeacons and Deanes and wish them so well that I desire they may never moulder away in corruptions that may make them justly odious to the people or bring any disrepute upon them that may bee destructive to their Eminencie I envie not their Honours but praise the bountie of Christian Princes therein yet I wish they may bee more glorious in holinesse and pietie than in outward state and dignity That their honours may bee more adorned by them than they by their honours that the raies of their excelling vertues may even dimme and overcome the splend or of their outward additions and that they be above others more in goodnesse than in greatnesse and not so much affect the one as to neglect the other nor feed the one so much as to starve the other nè filia devoret matrem devoratà matre devoret etiam seipsam you may easily perceive there is some danger of it I willingly submit to their Authoritie and wish it may bee so moderated by Piety and Charity that it may be fatherly not despoticall much lesse tytannicall not as Lords over Gods heritage but as Stewards of the manifold graces of God that they may manage all things with Christian compassion and punish others when they must needs doe it with such hearts as are ready even to suffer with them in their corrections like a tender mother that will weep when she is driven to chastise her child like S. Paul in whose language as a learned man observeth to bewaile and to correct seemeth to have been all one 2 Cor. 12.21 I feare saith he that when I come againe my God will humble me among you and that I shall bewaile many that have sinned already and have not repented of their uncleannesse and fornication and lasciviousnesse which they have committed Surely the censures of the Church and Church-men should bee pronounced rather with teares than fury rather with sighes than supercilious frownes that their love and pity to mens persons may shine in the midst of their greatest severitie that they may see that they are armed not against them but against their offenses and so as much as may be make their punishments lovely even to the sufferers of them I wish that they may weigh out the justice of Discipline and correction too with an equall hand bending themselves most against those offences which are most against God and not punish the weak and scrupulous which hath more need of binding up than lancing more need of Cordials than Corrosives as the stubborne and perverse nor the omission of an indifferent Ceremony as the trampling upon the Law of God it selfe Never let it be heard in our Israel that the lawes and inventions of men though harmelesse though convenient and wholesome are more valued than the immediate lawes of God himselfe There is greater Scandall many times it is doubt in such method and manner of punishing than that is which they pretend to remove I desire that their Authoritie may be supported by those pillars of Learning Zeale Holinesse Industrie Meeknesse Courage and Humilitie which may be like the seven pillars of the house of Wisedome which they should be Of Learning that they may bee shining Lights to illustrate the dark places of the earth Of Zeale that they may be burning and shining Lights like Iohn the Baptist to prepare the way of the Lord in mens Soules Of Piety and Holinesse that they may shine in their lives as well as in their doctrines and their whole conversation may be a continuall visible Sermon unto Gods people Of Industry that their light be not hid sub modio desidiae but that they may be like starres in the firmament as well of the bigger as of the lesser magnitude orderly and constantly fulfilling their courses and imparting their benigne aspects unto one another and their wholesome influences unto the people in the Church not forgetting those maine and apostolicall works of prayer and preaching the word offering incense and dressing the lamps the most glorious part of their functions Surely howsoever some may mistake it a Bishop is more splendid and more like an Apostle in a Pulpit than upon the Throne as some stile it Of Meeknesse that it may never be said of them as S. Paul speaketh of himselfe when he was Saul concerning zeale persecuting the Church That the fervour that is in them may be a gentle not a scorching flame not like the heat of a fever to distemper and destroy but like the naturall heat of the body to preserve and nourish that it may be a fire of charity not any immoderate fervour in them and that it may be with them as with God that mercy may still be more eminent than judgement especially in their owne cause I wish they may remember that of Livia to Augustus nihil gloriosius Principe impunè loeso It is a glory that ever deserves to be conspicuous amongst us that is said to have been observable in Reverend Cranmer noted to have been so meek in his owne injuries that it grew almost into a Proverb of him If any man will have the Archbishop to bee his friend let him doe him an injury Of Courage that they be not so gentle as to desert the cause of God in his Church And of Humility the best basis for greatnesse to stand firme upon that their eminency make them not supercilious which is a signe indeed that men esteeme themselves but usually abates their esteeme with others Qui fastum in sublimitate castigat docet se meruisse quod adeptus est You see I hope that I am very well contented with the Doctrine and Discipline and Government of the Church And yet notwithstanding as I have done so I doe still disapprove of the late Oath For though I approve of the Doctrine yet it may be doubtfull whether it be fitly averred of any humane act absolutely That it containeth all things necessary to salvation since it is the judgement of one of no small note and esteeme with many here I beleeve L. of Canterb. against A. C. S. 18. p. 121. That before the question may so much as be admitted whether a thing containeth all things necessary to salvation it must be granted to be of divine institution or to be the word of God Though I dislike not the