Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	nature_n	person_n	union_n	4,088	5	9.9328	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17308	Truth's triumph ouer Trent: or, the great gulfe betweene Sion and Babylon That is, the vnreconcileable opposition betweene the Apostolicke Church of Christ, and the apostate synagogue of Antichrist, in the maine and fundamentall doctrine of iustification, for which the Church of England Christs spouse, hath iustly, through Gods mercie, for these manie yeares, according to Christs voyce, separated her selfe from Babylon, with whom from henceforth she must hold no communion. By H.B. rector of S. Mathews Friday-Street.	Burton, Henry, 1578-1648.	1629 (1629)	STC 4156; ESTC S107077	312,928	398

wilt say then the branches were broken off that I might bee graffed in Well because of their vnbeleefe they were broken off and thou standest by faith And againe ver 23. If the Iewes abide not still in vnbeleefe they shall bee graffed into the true Oliffe tree that is into Christ againe If they abide not still in vnbeleefe implying if they beleeue they shall be re-ingraffed so that faith is the instrumentall meane of our ingraffing into Christ of our vniting with him Whereupon Augustine saith Quam insertionem Oleastri amputatis propter infidelitatis superbiam naturalibus ramis etiam ipse Dominus in Euangelio praedixit occasione illius Centurionis qui in eum ex Gentibus credidit significans inseri Oleastrum propter humilitatem fidei Which ingraffing of the wilde Oliffe the naturall branches for their proud infidelity being cut off the Lord himselfe foretold in the Gospell by occasion of that Centurion who of the Gentiles beleeued in him signifying the implanting of the wilde Oliffe for his humble faith Thus we see vpon what ample proofes and testimonies this truth standeth that by faith wee are vnited vnto Christ. Now because our vnion with Christ is a doctrine of singular vse setting forth the nature and excellency of our Iustification by Christ and wherein we put on and possesse Christ our righteousnesse therefore wee esteeme it fit to bee treated of in an intire Chapter by it selfe CHAP. VIII Of the nature and kinde of the vnion betweene Christ and the faithfull and of the fruits and effects arising from the same VNion is a making of many into one Now there are sundry kindes of vnion there is a consubstantiall vnion as Bernard cals it in the diuinity but this so transcendent as it may be called rather vnity than vnion and rather one than vnity The Father the Word and the Spirit these three are one 1. Ioh. 5. 7. and Christ saith I and the Father are one not wnited but one Ioh. 10. 30. So that this vnion in the diuinity this vnity this one hath no parallel As Bernard saith speaking of some other vnions Haec omnia quid ad illud summum atque vt ita dicam vnicè vnum vbi vnitatem consubstantialitas facit All other vnions what are they to that one supreame and as I may so say that onely one where consubstantiality makes the vnity And super Cantica serm 71. Singularis ac summa illa est vnitas quae non vnitione constat sed extat aeternitate That is the most singular and excellent vnity which consists not by vnition but existeth by eternity There is also a personall vnion and that is of the two natures in Christ which Bernard cals dignatiua vnitas qua limus noster à Dei verbo ●●vnam assumptus est personam a vouchsafing or gracious vnity whereby the word of God vouchsafed to assume our slimie nature into the vnity of his person There is a Sacramentall vnion between the signe and the thing signified in the Sacraments There is a naturall or animall vnion of the soule and body in man There is an accidentall vnion betweene the mind and learning found in a learned man There is an artificiall vnion betweene the hand and the instrument as when the work is predicated of or denominated of them both ioyntly as a carued worke implies both the hand and toole wherewith it was wrought There is a morall vnion between two friends as Dauid and Ionathan There is a ciuill vnion between the Prince and the People There is an vnion of dependency betweene the Creature and the Creator for in him wee liue and moue and haue our being Acts 17. 28. Finally to passe by others there is a spirituall and mysticall vnion betweene Christ and beleeuers which is called spirituall especially from the principall efficient of it the Spirit of God and of Christ as the Apostle declareth 1. Cor. 12. 13. By one spirit are we all baptized into one mysticall body of Christ. Now this spirituall vnion between Christ the beleeuer as it comes short of that first transcendent vnion in the sacred Trinity in vnity so it doth as farre excell all those other vnions yet so as it seemeth to partake in some thing of them all For first concerning that stupendious and wondrous vnion in the diuine Hypostaces or Persons our vnion with Christ is resembled to it as Ioh. 17. 20. 21. Neither pray I for these alone but for them also which shall beleeue on mee through their word that they may all be one as thou Father art in mee and I in thee that they also may be one in vs. And Ioh. 14. 20. At that day ye shall know that I am in the Father and you in mee and I in you Yea Christ and his beleeuers are so vnited in one in one mysticall body as Christ and they are called one Christ 1. Cor. 14. 12. So is Christ that is Christ and all his members being there compared to one body compacted of many members So is Christ saith the Apostle So then as the Father is in the Sonne and the Sonne in the Father one God so beleeuers are in Christ and Christ in beleeuers one Christ. So that the vnion betweene the Father and the Sonne and betweene Christ and vs seemeth to be alike It is somewhat like indeede but nothing alike for the Father and Christ are one so is Christ and the beleeuer one but yet in different respects The Father and the Sonne are one but essentially and naturally Christ and the beleeuer are one not essentially nor naturally but are made so by grace as Ioh. 17. 23. That they may be made perfect in one So 2. Pet. 1. 4. We are made partakers of the diuine nature by gift And as Bernard saith Hanc vnitatem non tam essentiarum cohaerentia facit quam continentia voluntatum This vnity is wrought not so much by the coherency of essences as by the correspondency and nearenesse of wils And againe Homini Deo sua cuique natura substantia est cum Patris Filijque constet penitu● esse vnam In the vnion betweene God and man each of them notwithstanding retaine their nature and substance proper to themselues bu● the Father and the Sonne haue both one and the same substance So that in our vnity with God in Christ there is not confusio naturarum sed voluntatum consensio not a confusion of natures but a consent of wils Secondly this vnion betweene Christ and the beleeuer is not an hypostaticall or personall vnion such as is betweene the two natures in Christ but it is mysticall onely and such as maketh the beleeuer in Christ to be with him one Christ yet not personally but spiritually mystically as 1. Cor. 6. 17. He that is ioyned vnto the Lord is one spirit Thirdly this vnion betweene Christ and the beleeuer is not that Sacramentall vnion between the signe and the thing signified sith the signe

hath no benefit from the thing signified nor is it any longer a signe than in the Sacramentall vse and application to the beleeuing Communicant and so the Sacramentall vnion ceaseth yet as vnto euery faithfull receiuer wheresoeuer the visible signe is administred the inuisible grace signified is together exhibited by vertue of the Sacramentall vnion hauing dependance on Christs promise and reference to the condition of faith in the Communicant So such is the vnion betweene Christ and the beleeuer that wheresoeuer faith is there also is Christ with all his graces present to the beleeuer for hee dwels in our hearts by faith Ephes. 3. 17. Fourthly this vnion betweene Christ and the beleeuer is not naturall or natiue as Bernard cals it as that betweene the soule and the body in man because the one of them may be separated from the other by death but Christ and the beleeuer are neuer separated no not in death for to me to liue is Christ and to dye is gaine Phil. 1. 21. For who shall separate vs from the loue of Christ Rom. 8. 35. vers 38. I am perswaded that neither death nor life c. shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. But herein they agree as the body hath no life but from the soule so the soule of euery faithfull man hath no life but in and from Christ as the Apostle saith Gal. 2. 20. I am crucified with Christ Neuerthelesse I liue yet not I but Christ liueth in mee and the life which I now liue in the flesh I liue by the faith of the Sonne of God who loued mee and gaue himselfe for me And as the soule and the body make one naturall man so Christ and the beleeuer make one spirituall and mysticall Christ and all beleeuers both of Iewes and Gentiles are made one new man not naturall but supernaturall in him Ephes. 2. 15. Fiftly this vnion betweene Christ and the beleeuer is not an artificiall vnion as that betweene the hand and the instrument of the Artificer for the instrument is subiect to wearing to breaking and at length to casting away when there is no more vse of it but we are so in the hand of Chris● as we are preserued for euer as Ioh. 10. 28. I giue vnto them eternall life and they shall neuer perish neither shall any man plucke them out of my hand yet herein it agreeth that as the instrument can do nothing of it selfe not moue not work without the hand of the Artificer so we can do no good thing without the hand of Christ mouing and directing vs as himselfe saith Without mee ye can doe nothing for hee worketh in vs both to will and to worke of his good pleasure That as the Hatchet may not exalt it selfe against him that heweth with it but yeelds the praise of the worke to his workeman so saith euery faithfull soule as Esa. 26. 12. Lord thou wilt ordaine peace for vs for thou also hast wrought all our workes in vs or for vs. Sixtly this vnion betwixt Christ and euery beleeuer is not an accidentall vnion as betweene a man and learning whereby he becomes a learned man for an accident may be both present and absent without the destruction of the subiect as a man may be learned or vnlearned he may get learning and lose it againe and be a man still but the learning of the holy Ghost wherewith all the faithfull are inspired cannot be missing without destruction to the soule He is no faithfull man that wanteth the knowledge of God in Christ whom to know is eternall life and not to know is eternall death for all the faithfull are taught of God as Ier. 31. 33. 34. verses Yet herein doth our vnion with Christ resemble the accidentall vnion because as no man is borne learned or borne a Philosopher but is made so by education and instruction so no man is borne by nature the childe of God the scholar of Christ but in time becomes a Christian Philosopher by the instruction of the Word of God and the inspiration of the Spirit of God whereby hee is made a faithfull man and a Disciple of Christ. Seuenthly this vnion betweene Christ and the beleeuer is not a morall vnion such as is between friends which though it be founded at the best vpon vertue yet it is no lesse mortall than it is morall for if thé friendship dye not before the friend dye yet death makes a separation as Dauid lamented the death of his louing friend Ionathan the memory of whom lasted for a while in Dauids kinde vsage of Mephibosheth Ionathans sonne but it soone cooled vpon a small occasion of Mephibosheths false seruant Ziba who by belying his master to Dauid got halfe his masters inheritance from him when himselfe deserued rather to haue beene punished for wronging his master than so rewarded for his dissembling officiousnesse in bringing a present to Dauid of his masters store So friendship is very mortall it dyes often in a mans life time or seldome suruiues death And therefore the Poet said well Foelices ter amplius Quos irrupta tenet copula Nec malis di●ulsus querimonijs Suprema citiùs soluet amor die O happy and thrice happy they Whom loues knot holds inuiolate Nor loosened till lifes last day By back-complaints begetting hate But the vnion betweene Christ and his faithfull ones though it be somewhat like that betweene morall friends but mortall men as being betweene Christ and his friends as he calleth his faithfull Ioh. 15. 15. I haue called you friends c. yet this friendship between Christ and his excelleth all other friendship The Philosophers could say Amicus est alter idem A friend is another selfe And Animus est non vbi animat sed vbi amat The soule is not where it liueth but where it loueth And Amicorum omnia sunt communia Betweene friends all things are common Now these in comparison as they are in practice amongst men are but in a manner meere sayings nominals rather than realls For as Salomon saith Most men will proclaime euery one his own goodnes but a faithfull man who can find Salomon found one among a thousand which I thinke was the Prophet that told him freely of his folly Such friends few can finde especially such as Salomon was But now whatsoeuer can be spoken in praise of friendship is really true betweene Christ and the beleeuer his faithfull man for they are so mutually each of them alteridem another selfe as that they are indeed oneselfe Their soules and spirits are so interchangeably in each other as the spirit of Christ doth really liue in vs and our soules doe liue in him Wee are in the Spirit and the Spirit of Christ in vs Rom. 8. 9. And Now I liue saith the Apostle yet not I but Christ liueth in mee and the life which I now liue in the

moment how thou hast spent all that time limitted and bestowed on thee to spend thy life in O extremity On the one side sinnes accusing on the other iustice affrighting vnderneath Hels horrible Chaos gaping aboue the angry Iudge within the conscience boyling without the world burning The righteous shall scarcely be saued the sinner taken tardy where shall hee appeare To lurke shall be impossible to appeare intolerable Who shall aduise me Whence shall I expect saluation Who is he that is called the Angell of great counsell The same is Iesus The same is the Iudge betweene whose hands I tremble Pause awhile O sinner doe not despaire Hope in him whom thou fearest flye to him from whom thou hast fled O Iesus Christ for this thy name sake deale with mee according to this name looke vpon this wretch calling on thy name Therefore O Iesus bee my Iesus for thy names sake If thou shalt admit me into the large bosome of thy mercy it shall be neuer a whit the narrower for me True it is my conscience hath deserued damnation and my repentance sufficeth not for satisfaction but certaine it is that thy mercy surpasseth all misdeedes c. It is recorded of Edward the Confessor once King of this Island that lying on his death-bed his friends about him weeping he said If ye loued mee ye would forbeare weeping and reioyce rather because I goe to my Father with whom I shall receiue the ioyes promised to the faithfull not through my merits but by the free mercy of my Sauiour who sheweth mercy on whom he pleaseth Thus by these and such like testimonies of holy and deuout men not in their Rhetoricall declamations to winne applause with men but in their saddest meditations as standing in the presence yea before the dreadfull Tribunall of that iust God it may easily appeare what confidence is to be put in the ●●●● mans workes or inherent righteousnesse All these will proue but dry fewell and stubble when they come to that consuming fire to those euerlasting burnings It is an easie matter for a carnall man seduced with errour and possessed with the spirit of pride while hee is in his prosperitie and senslesse securitie as little confidering as conceiuing the power of Gods wrath as Dauid speakes as little knowing the nature of sin as the terrour of Gods strict iustice to be puffed vp with an opinion of a few poore beggarly supposed good deeds Iust like our first Parents who when they had sinned and so incurred Gods eternall wrath got a few figge-leaues to couer their nakednesse and shame thinking themselues now safe and secure enough But no sooner did they heare the voyce of the Lord God comming as a Iudge towards them but for all their figge-leaues they runne and hide themselues among the Trees of the Garden Their figg-leaues quickly beganne to wither when once the fire of Gods iealousie beganne to approach But let now the brauest Pontifician of them all standing so much vpon the pantofles of inherent righteousnesse let him lay aside his carnall security his loue of the world his wilfull blindnesse hauing looked his face in the glasse of Gods Law and catechised himselfe according to the strict Canon thereof c. and let him now bethinke himselfe of an account he is to make and that presently before a most seuere and vnpartiall vncorrupt Iudge of all his thoughts words workes omissions commissions let him take into his consideration if hee haue so much grace and iudgement to consider the nature of sinne which is such as the least ●innene is sufficient to damne him soule and body for euer for Hee that keepeth the whole Law and yet faileth in one point is guilty of all And the Law saith Cursed is euery one that continueth not in all things written in the Law to do them Mark In all things yea such is sin as it could not be purged nor mans soule redeemed from it nor Gods wrath appeased nor his iustice satisfied but by the only death of the only son of God Tel me what that iustice is which will not be satisfied Tell me what that sin is which will not be expiated but by the extreame humiliation bloud-shedding death passion of the deerest son of the eternall God Tell me how seuere is that iustice how implacable that indignation against sin which would not spare the most immaculate Lambe of God the pure spotlesse Sonne of righteousnes euen righteousnes holines innocency itselfe These things well weighed digested in thy more refined iudgment according to the standard of the Sanctuary come now Pontifician glittering in thy white linnen of thine inherent righteousness set thy self before Gods dreadful Tribunall to receiue thy eternal doom according to thine own deseruings bring with thee all thy merits number now before the iudge of heauen earth thy many pilgrimages thy many Prayers Pater-nosters Aue-Maries Canonicall houres Shrifts Shrine● adored Saints inuoked and the like But thy conscience will giue thee that all these being but will-worship and humane inuentions of which God wil say Who required these things at your hands condemned also in Esay saying Their feare towards me was taught by the precept of men they will vanish into smoke when they are tryed in Gods Test. Therefore howsoeuer the Romane-Catholicke Church preferres these her own Rites and Ceremonies and Ecclesiasticall obseruances of her own inuention asbeeing more holy and more meritorious than those duties of Christian holinesse commanded and prescribed in Gods Word yet in the more sober iudgement of thine vnpartiall Conscience know that if God respect any righteousnesse at all in vs it must be that especially which himselfe hath commanded If therefore thou hast any store of these bring them with thee If thou canst Tell this Iudge that thou hast dealt truely and iustly with all men that thou hast beene liberall to the poore giuen much Almes yea perhaps bequeathed all thy goods and possessions to pious vses ●u●● i●●hy life time and that not to the maintenance of a Monasticall Society of lazie and lustfull Abbey-lubbers but vpon the truly poore indigent Brethren of Christ that thou hast dispossessed and diuested thy selfe of all earthly preferment and honor so become poore for Christs sake thou hast exercised thy self with watchings fastings not as man but as the Lord hath commanded and much more than all this if thou canst alledge for thy selfe Well But all these things must now bee weighed in a iust and euen ballance not of mans imagination but of Gods strict iudgement Now will not he finde thinkest thou an infinite lightnes in thy best works will not his most pure eyes easily discerne thy most pious actions to be fraught with many imperfections defiled with the mixture of manifold corruptions as water running through a puddly chānel he will discouer in all these works of thine besids infinite defects faylings in all thy many sinister ends the pride of thy heart

the will and ends in the will So that we see this good Cardinall held the will to be the prime subiect of sauing Faith But now a little to illustrate the former point concerning the subiect of Faith and the manner of inherency which it hath in a beleeuer and to cleare the truth of it by Scriptures and by ancient Fathers of the Church The Romane-Catholicke doctrine is no lesse absurd and erroneous in the obiect of sauing Faith than in the subiect of it They run from one extreame to another as the Poet saith Dum virant st●l●● vi●i● in contraria currunt Fooles from one extremity of folly runne into the contrary But as the true Catholicke doctrine although it exclude no part of Gods Word as the obiect of Faith in generall but yet restraineth the speciall obiect of sauing Faith to Christ and the promises of God in him so though it deny not Faith to haue a place of inherency in the vnderstanding yet it intitleth it not onely to the vnderstanding but ●o the will to the memory to the affections and all the faculties of the soule as so many Mansions to intertain this noble Queene Faith where she may keepe her Court of residence for her selfe and all her train of Graces that attend her Or wee may compare the seuerall faculties of the soule to so many roomes or chambers in the soule wherein as in a magnificent Palace Faith resideth whose presence as a Prince puts life into euery part whose prerogatiue it is to prescribe to each of her virgin hand-maide Graces their proper taskes her selfe putting her owne hand to euery work acting directing assisting adorning the office of each Grace whereby it is made both acceptable to God and profitable to men The Catholicke Doctrine then concerning the subiect of Faith is That Faith inhereth or resideth not onely in the vnderstanding but also in the will in the memory in the affections and in euery faculty of the soule This is the Doctrine of the holy Scriptures and therefore Catholicke The Scripture saith Corde creditur ad iustitiam With the heart man beleeueth vnto righteousnesse And againe it saith Ephes. 3. 17. That Christ may dwell in your hearts by faith And againe Acts 8. 37. Philip said to the Eunuch If thou beleeuest with all thy heart And againe Acts 15. 9. Purifying their hearts by faith By these and such like places of Scriptures it is euident that the proper subiect of Faith is the heart of man Now by the heart is meant euery power and faculty of the soule and not onely the vnderstanding as Aquinas vnderstandeth the forenamed place of Acts 15. 9. that by purifying of the heart is meant the illuminating of the vnderstanding but also the will the memory the affections and euery faculty of the soule of man First the Sriptures of tentimes by naming the heart meaneth the vnderstanding As Ephesians 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar Latine rendreth it word for word Illuminatos oculis cordis vestri The eyes of your heart being illuminated but our English translation hath it The eyes of your vnderstanding being enlightened thereby giuing the true meaning of the place that by the heart there is meant the vnderstanding So the Lord faith Matth. 13. 15. Ne corde intelligant Lest they vnderstand with their heart In 1. Kings 3. 9. Salomon askes an vnderstanding heart In 2. Cor. 3. 15. the vaile ouer the lewes heart was a note of their blindnesse and ignorance in the mysterie of Christ. Secondly heart in Scripture is often taken for the will As Acts 7. 39. The Israelites in their hearts turned back into Egypt that is their will was so if they had had power So Acts 11. 23. Barnabas exhorts that with purpose of heart they would cleaue vnto the Lord that is with a ready will and constant resolution So 1. Cor. 7. 37. He that stands firme in his heart hauing power ouer his owne will and hath decreed in his heart Thirdly the heart is taken for the memory Luke 1. 66. All that heard laid vp those things in their hearts that is in their memory So Deut. 4. 9. Take heede to thy selfe lest thou forget the things which thine eyes haue seene and lest they depart from thy heart that is from thy memory And Deut. 11. 18. Ye shall lay vp these my words in your heart c. that is ye shall remember them continually as signes bound vpon your hands and as front-lets betweene your eyes Hence it is that the Latines vse Recordari for to remember or to record implying that remembrance is an act springing from the heart Hence also doth our Sauiour call the heart the treasury Matth. 12. 35. which agreeth with the memory called Thesaurus rerum the Treasury of things Fourthly heart in Scripture is also taken for the affections and passions of the soule Matth. 6. 2● Where your treasure is there will your heart be also that is your affection So Rom. 1. 24. God gaue them vp to their owne hearts lusts And Psal 62. 10. If riches increase set not your heart vpon them Thus all the motions and inclinations and cogitations in man are referred to the heart as the prime fountaine whence they all originally flow So all the vertues intellectuall and morall are said to be in the heart we say A wise heart a good heart a valiant heart an humble heart an honest heart c. And the contrary as wee say A foolish heart a wicked heart a faint heart a proud heart a deceitfull heart c. Of a valiant man we say He hath a Lyons heart and of a coward He hath the heart of a Hare and of a meeke man He hath a Lambes heart As Nabuchadnezzar for his pride had a Beasts heart giuen him that is a bruitish disposition to liue like a Beast as hee did Now the issue of all this is that faith is that same radicall grace wherein the whole life of the Saints of God all holy graces haue their being and existence of holinesse and from whence they grow and flow euen as all the branches from the roote and the streames from the fountaine For as the heart is the fountaine of all the faculties of the soule of the vnderstanding of the will of the memory of the affections motions cogitations c. all which are signified by the heart in Scripture so Faith beeing in the heart as in the proper seate and subiect and being said to purifie the heart it giues vs to know the excellent nature of Faith which is to diffuse its vertue to the purifying and possessing of euery part and faculty of the soule For possessing the heart it possesseth and filleth the whole soule It illuminates and informes the vnderstanding it reformes and conformes the will it confirmes it with hope it inflames it with loue it prompts the memory with holy meditations and remembrances of Gods loue and goodnesse it moderates and tempers all the