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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	church_n	mean_v	visible_a	1,880	5	9.1411	5	false

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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

this last Judgement to be but mysticall then you may as well say with Socinus that eternall death and eternall fire prepared for the wicked is only mysticall and signifieth nothing else but the annihilation of the wicked for ever without sensible paine which is indeed to overthrow all Religion and open a wide gap for impiety and security The antecedent signes of Christs coming you thinke are not consistent with his secret coming as a thiefe in the night You must know that the wars and signes in the Sun Moon and Stars are partly meant of those signes which were the fore-runners of Ierusalems last destruction Secondly if wee understand them of the signes of Christs second coming they are meant o● such wars and apparitions as have no● been knowne in the world since the beginning in respect of the extent and numbe● of them Thirdly though signes goe before his coming yet men shall be so secure and hard-hearted eating drinking and making merry as in the dayes of Noah that they will take no notice of warning thereby then shall Christ come suddenly as a thiefe in the night Hardly hath any man attained you say th● perfect discovery of Antichrist These notes which are given by Christ Saint Iohn and Saint Paul doe most agree to the Pope who sits in the Temple of God as God and exalts himself above all that 's called God in throning and dethroning of Kings and disposing of their Kingdomes at his pleasure in pardoning sins in making of Saints and dedicating temples and dayes unto them in dispensing with cancelling and making of lawes at his pleasure in tying sanctitie infallibilitie of judgement to his Chaire and freedome from errour in appointing new sacraments and lawes in the Church and domineering over mens con●ciences in dispensing with matrimony forbidden by Gods lawes and the law of Nature in assuming to himselfe those ti●les which are due onely to God These and many other notes have prevailed so far with Wickliffe the Waldenses Hus Ierome Luther Calvin Bucer and other eminent men of our profession that they thought they had attained the perfect discovery of Antichrist If you know any other to whom these notes doe more exactly agree name him and wee will free the Pope from being the man of sin and childe of perdition A plant you say consumed to ashes retains its forme being withdrawne into its incombustible part where it lies secure from the fire and so the plant from its ashes may againe revive Admiranda canis sed non credenda For if the forme of the plant be there still then it is not consumed Secondly then Philosophy deceives us in telling us that the matter is onely eternall and the formes perishing Thirdly then Art and Nature is all one both being able to introduce or rather educe a substantiall forme Fourthly then the radicall moisture and naturall heat without which the forme hath no subsistence in the plant is not consumed by the fire but in spight of all its heat lurkes within the ashes credat Iudaeus Apella Fifthly then an Art being an accident can produce a substance and so the effect is nobler then the cause Sixthly then from a totall privation to the habit whose cause was taken away there may be a naturall regresse Seventhly if the forme of the plant be in the ashes still then it actuates distinguishes denomina●es defines perfects the matter for the ashes are not the first but second matter in which it is and so it is a plant still lurking under the accidents of ashes as in the Masse Christs bodie under the accidents of bread So by your Doctrine it is no hard worke to beleeve Transubstantiation or the stori●s of the Phenix Eighthly if the forme of the plant be still in the ashes then the forme is not in its owne matter but in another for so long as the ashes are ashes they are ●ot the matter of the plant but of that ●ubstance we call ashes Ninthly by this ●lso the appetite of the matter is taken away for to what can it have an appetite ●eeing it retaines the forme of the plant But I doubt mee your revived plant will prove more artificiall then naturall and ●ike Xeuxes his grapes deceive perhaps ●irds but not men So farre as I can per●eive in Quercitan and others who have written of Chymistry this forme of the plant is nothing but an Idea or a delusion of the eye through a glasse held over a flame wherein you may see somewhat like a plant a cloud in stead of Iuno A sallet of such plants may well tantalize you they will never fill you Though it be true that where Gods ●resence is there is Heaven yet wee must not therefore thinke that there is not a peculiar ubi of blisse and happinesse beyond the tenth Sphere wherein God doth more manifestly shew his glory and presence then any where else as you seeme to intimate when you say that to place Heaven ●n the Empyreall or beyond the tenth Sphere is to forget the worlds destruction which when it is destroyed all shall be here as it is now there First we deny that this sensible world shall be destroyed in the substance thereof its qualities shall be altered the actions motions and influences of the Heavens shall cease because then shall be no generation or corruption and consequently no transmutation of elements Secondly though this sensible world were to be destroyed yet it will not follow that therefore above the tenth Sphere there is not the Heaven of glory Whither was it that Christ ascended Is hee not said to ascend above all Heavens and that the Heavens must containe him till his second coming Did not the Apostles see him ascend in a cloud Doe not you acknowledge it an Article of your Creed Was not Saint Paul caught up into the third Heaven If you thinke there is no other Heaven meant in Scripture then Gods presence it must follow that Christs humanity is every-where because hee is in Heaven that is in Gods presence which is every-where and so you are of the Ubiquit●ries ●aith therefore we beleeve as the Church ●ath alwaies done that Heaven is locall ●r a place above this visible world whi●her Christ is gone to prepare a place for ●s which is called the Throne of God where ●ee have an habitation made without ●ands given us of God eternall in the Heavens Let us therefore seek the things not which be every-where but which are above where Christ is at the right hand of God The Gentiles as Tertullian witnesseth were not ignorant of the place of blessed soules quas in supernis mansionibus collocant which they placed in these upper mansions of Heaven Apud Platonem in aeherem sublimantur c. You cannot tell how to say fire is the essence of Hell nor can you conceive a flame that can prey upon the soule Flames of sulphur in Scripture are you thinke to be understood not of this present

to Sathan and Witchcraft I will say nothing of their Apostasies Idolatries Whoredomes Blasphemies Cruelties Simonie Tyrannie c. 1. You have no Genius to disputes in Religion neither had Mahomet to disputes in his Alchoran it were well if there were no occasion of dispute but without it I see not how against our learned adversaries wee should maintaine the truth If there had been no dispute against Arius Nestorius Eutychus Macedonius and other Hereticks how should the truth have been vindicated Not to dispute against an He●etick is not to fight against an enemy Shall wee suffer the one to poyson our ●oules and the other to kill our bodies without resistance 2. In Divinity you love to keep the road so did not Eliah in his time nor Christ and his Apostles in theirs If the road be infested with theeves holes or precipices you were better ride about the broad way is not still the best way 3. You follow the great Wheele of the Church by which you move but this Wheele ●s sometime out of order Had you been a member of the Hebrew Church when that worshipped the Calfe I perceive you would have moved with her and danced ●o her pipe Was it not better to follow the private dictats of Christ and his Apo●tles then to move with the great Wheele of ●he Iewish Church When the whole world groaned and wondered that shee was made Arian was it not safer to steere ones course after the private pole of Athanasius his spirit then to move with the great Wheele of the Arian Church Had you lived in that time when the Woman who had the Eagles wings was forced to flye unto the wildernesse being pursued by a floud out of the Dragons mouth had you I say then lived would not you rather have followed her then stay at home and worship Christs Image with the same adoration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay worship the Crosse with the same that Christ himselfe is worshipped You cannot be ignorant how disordered the motion was of the great Wheele of the Iewish Church in the dayes of Elijah Manasses and Hosea Christ tells us that when hee comes againe hee will scarce find faith upon the earth how then will the Churches great Wheele move Your greener studies you say were polluted with the Arabians heresie that mens soules perished with their bodies but should be raised againe This opinion you thinke Philosophy hath not throughly disproved and you dare not challenge the prerogrative of immortality to your soule because of the unworthinesse or merits of your unworthy nature First Quo semel est imbuta recens servabit odorem Testa diu your vessell retaines yet the sent of that liquor with which at first it was seasoned Secondly if you have forgot reade over againe Plato and you shall find that Philosophy can throughly prove the soules immortality reade also Aristotle Will you have reasons out of Philosophy take these 1. The soule is of an heavenly and quintessentiall nature not of an elementary 2. The soule is a simple substance not compounded of any principles therefore can be resolved unto none Now if it were compounded it could not be actus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and principium 3. As the soule hath neither matter nor forme in it so neither are there in it any contrarieties now all generation and corruption are by contraries This is the reason why Philosophy denieth any generation or corruption in the Heavens because they are void of contrarieties 4. It is a Maxime in Philosophy Quod secundum se alicui convenit est ab eo inseparabile therefore life is inseparable from the soule because it lives by it selfe not by another as the body doth or by accident as the souls of beasts do 5. Mens soules have subsistence by themselves not by their composita as accidents and the formes of beasts have which is the cause of their decay 6. The soule hath a naturall desire to immortality which if it should not enjoy that desire were given to it from God in vaine At Deus Natura nihil faciunt frustra 7. If the soule perish it must be resolved to nothing for it cannot be resolved unto any principles as not being made of them if some thing can be resolved unto nothing then some thing was made of nothing but Philosophy denies this therefore it must needs deny that or the corruption of the soule and consequently it holds the soules immortality I could alledge many testimonies of Heathens to prove how they beleeved the immortality of the soule but that I study brevity Thirdly let not the merits of our unworthy nature deterre us from challenging the soules immortality for the evill Angels have merited worse then we ●nd yet they cease not for that to be im●ortall Though by sin we have lost ori●inall righteousnesse or supernaturall ●race yet wee have not lost the essentiall ●roperties of our natures and indeed wic●ed men would be glad that their soules were as mortall as their bodies for they ●now that the merits of their unworthy natures deserve torments rather then sleep or rest therefore this your Arabian opinion is not grounded upon Philosophy but rather upon Pope Iohn the 20. his heresie for which hee was condemned by the Divines of Paris Your second errour was that of Origens That God would after some time release the damned soules from torture S. Austin shewes how pernicious this opinion of Origens is for it opens a gap to all profanenesse it destroyes Gods justice which cannot be satisfied without eternity of paine being the person offended is eternall and the will of the sinner in offending is eternall if hee could live eternally Voluisse●t reprobi s● potuissent sine fine vivere ut possent sine fine peccare I take these are the words of Gregory the Great Besides this opinion i● quite repugnant to the Scripture which tells us of a worme that never dies of a fir● that 's never quenched of the divell beast and false prophet which shall be tormented for ever night and day Againe if the wicked shall have an end of their torments why may you not as well thinke that the Saints shall have an end of their joyes But it 's good to be wise with sobriety and not to make God more mercifull then the Scripture makes him it 's suf●●cient that God hath freed some of Adams race from eternall fire whereas hee might have damned all his mercy is to be regulated by his owne wisdome not by our conceipts If melancholy natures are apt to despaire when they thinke of eternall fire let them be comforted with the hopes of eternall blisse therefore as Austin of Origen so may I say of all his followers Tanto errant perversiùs quanto videntur de Deo sentire clementiùs Your third errour whereunto you were enclined from some charitable inducements was prayer for the dead If the dead for whom ●ou prayed were in heaven your prayers

description of Psyche affirmes her to be the youngest daughter of the great King intimating that she is not infu●ed till the body be first framed Many testimonies I could set downe here if I were not in haste Tenthly the Scripture is ●or us affirming that the soules returne to God that gave them but the bodie to the ●arth from whence it came therefore God keeps the same order in generation that hee did in creation first framing and articulating the body and its organs and then infusing the soule But the maine reason that enclines you to the opinion of traduction is the monstrous productions of men with beasts for in these you ●ay there is an impression and tincture of rea●on So I may say that Elephants are ●en because in them is an impression and ●incture of reason more then in any such ●onstrous birth Secondly if I should grant that in these equivocall productions there were more reason then in othe● beasts it will not prove the traduction o● the reasonable soule because the formative power of mans seed or the vegetativ● faculty thereof which is not the worke o● the reasonable soule being conveighe● with the seed makes organs semblable to these of men and therefore somewhat fitter to exercise functions like those of men in which you may see the shadow of reason but not a reasonable soule which is not conveighed by the seed but infused into the body when it is articulated Thirdly if mens soules with the seed b● transfused into beasts then these monstrous productions must be men and so capable of salvation and damnation of faith and the Sacraments and the other mysteries of Religion You will not have the body the instrume●● of the soule but rather of sense and this th● hand of reason As if I would say The ax● is not the proper instrument of the Carpe●ter but of his hand and this of the Carpe●ter Causa causae est causa causati what is subject to the sense is also subject to the soule But if you will speak properly the body is ●ot the instrument of the sense but the ●ense rather the bodies instrument for whether depends the body on the sense or ●his on the body the body can subsist without the sense not the sense without ●he body The whelp hath a body before ●he ninth day but not the sight because ●he corporeall organ of that sense is not till ●hen fitted for sight but to speak Philoso●hically the sense is the instrument of the whole compositum You cannot find in the braine the organ of ●he rationall soule which wee terme the feat of ●eason There is no reason why you ●hould seeing you confesse that this is a ●ensible argument of the soules inorgani●ie Shew me the seats of the Intellect and ●he Will and I will shew you the seat of Reason Though you can discover no more in 〈◊〉 mans brain then in the cranie of a beast yet mans braine differs specifically from that of ●he beast Now why we call the brain●●he seat of reason is because the ratio●all soule makes use of the senses and ●he phant●sie which have their being in and their originall from the braine You find nothing in death able to daunt the courage of a man and you cannot highly love any that is affraid of it Then you would hardly love David that prayed against it and Ezechia that wept so bitterly when newes was brought to him of it Sure Christ as man was not quite exempt from the feare of it Hee often avoided it and wills his Disciples in persecution to flie from it The Apostle shewes that the Saints desire not to be unclothed but to be clothed upon There is something in it able to daunt the courage of man as it dissolves his fabrick of a wicked man as it is an introduction to eternall death of a Christian man as it is the fruit of Adams sinne and a part of that punishment laid on him and us all for sin Nullum animal ad vitam prodit sine metu mortis said hee who feared death as little as you And the greatest of all Philosophers not unfitly called it the most terrible of all terrible things The Philosophers Stone hath taught you that your immortall spirit or soule may ●ye obscure and sleep awhile within this house of flesh I am sure the Scripture teacheth you other Divinity to wit that the soule returnes to God that gave it Christ did not tell the penitent Thiefe that his soul should sleep in his house of flesh but that it should be with him in Paradise The soule of Lazarus was not left to sleep in that putrefied house of his flesh but was carried by the Angels into Abrahams bosome Saint Paul desired to be dissolved not to sleep in the grave but to be with Christ who will not leave the soules of his sons in that hell nor suffer them to see corruption whose comfort is that when this earthly tabernacle of their house shall be dissolved they have a building given them of God made without hands eternall in the Heavens You see then what a bad Schoole-master the Philosophers Stone is which hath taught so many to make shipwrack of their estates and you of the soules immortalitie You cannot dreame that there should be at the last day any such judiciall proceeding as the Scripture seemes to imply It seemes then that in your opinion the Scripture speaks here mystically but your bare word will not induce us to subscribe to your conceit being the whole Church from the beginning hath to this day beleeved that Christ shall in a judiciary way come as a Iudge and call all flesh before him and we shall stand all naked before his Tribunall and receive the sentence of life or death A mysticall and unknowne way of tryall will not stand so much with the honour of Christ as an open and visible that all may see and witnesse the justice of the Iudge First then observe we have the literall sense of the Scripture for our beliefe Secondly the consent of the Church Thirdly Reason for as the beginning of the world was so shall its consummation be that was not created in a mysterie as some have thought but really and visibly neither shall it be dissolved but after the same way it was created Fourthly it is fit that Christ who w●s not mystically but visibly and really judged by sinners should be the visible Judge of those his Judges and of all sinners therefore as the Apostles saw him ascend in glory not mystically so they shall see him with reall glory returne Fifthly this visible proceeding will be more satisfactory to the Saints who shall see their desire upon their enemies and vengeance really executed on those that afflicted them Sixthly and it will be more terrible to the wicked who have persecuted Christ in himselfe and in his members when they shall look on him whom they have pierced Seventhly if you thinke