Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	dead_a	faith_n	true_a	7,023	5	6.6884	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68610	A booke of Christian questions and answers Wherein are set foorth the cheef points of the Christian religion ... A worke right necessary and profitable for all such as shal haue to deale vvith the capious quarelinges of the vvrangling aduersaries of Gods truthe. Written in Latin by the lerned clerke Theodore Beza Vezelius, and newly translated into English by Arthur Golding.; Quaestionum et responsionum Christianarum libellus. English	Bèze, Théodore de, 1519-1605.; Golding, Arthur, 1536-1606.	1574 (1574)	STC 2038; ESTC S112801	79,360	184

as I thinke we shall doo that more conueniently another time In the meane while if you bee satisfied in the thinges you haue demaunded I am very glad and I would with you too minde these thinges earnestly night and ●aye ¶ All honor glory praise and thankes bee onely vntoo God the Father through our Lorde Iesus Christe Amen ⸫ ¶ EINIS Rom. 1. 21. Iohn 17. 3 Gods word Ephe. 2. 20. Rom. 10. 8 2. tim 3. 16 2. Pet. 1. 20. Actes 2. 11. 1. Cor. 1. 17 18. 19. 20 21. 22. 23. 24. Luke 21. 15 Acts. 6. 10 Iohn 5. 30 Actes 17. 11 2. Cor. 4. 3 Iohn 6. 45 Acts. 13. 48 Phil. 1. 29 Acts. ●6 14 2 tim 3. 17. Being or substance Deut. 6. 4. Mat. 28. 19 what the essēce or substāce of god is what the persons of the godhead bee The distinction of the persons in the godhed Reuerence to be geuen to gods misteries Knowledge of God. Rom. 8. 15. 16. 17. c. ●bm 38. 39 Gal. 4. 6. 7 Iohn 16. 17. c. Exo 20. 5. 6 Ex. 34. 6. 7. What gods iustice is What gods mercy ●● How iustice and mercy may matche Iohn 1. 14 16. 13 17. 3. Rom. 8. 14. 1. Ioh. 4. 13. Math. 1. 21. Mark 2. 7 Gal. 4. 45 Heb. 2. 9 14. 15 Christes Incarnation Iohn 1. 14 Heb. 2. 16 1. Iohn 1. 7 Vnion A Discriptiō of vnion or vnitinge of two thinges into one The vnion of the two natures in Christ Reuerence of heauenly misteries The orderly proceding of gods iust Heb. 2. 14 15. 16. 17 Rom 8. 3 ● Cor. 5. 19 Rom. 5. 8 Christs māhod moste pure without sinne Math. 1. 20 Rom 8. 3 1. Pet. 3. 18 Christ suffered as a borow or sue●tie not as an offender 2. Cor. 5. 21 Obiection agaīst christes full redeeming of the whole man by his death Gal. 3. 13. Christ suffereth the whole dew for our sins Why Christ deliuered vs by dying Heb. 2 14 Esay 53. 8 c. Ose 13. 14 why the chosen die still Rom. 5. 15 c. 1. cor ▪ 15. 35 How the power of christ vttred tselfe Math. 28. 2. 3. c. Actes 2. 24. Rom. 6. 4 what Christes Resurrection witnesseth vnto vs Rom. 6. 10. 1. Cor. 15. 3. 4. c. The cause of Christes Assention how be is absent from vs Ephe. 4. 8. 9. 10. 1. cor 15 20 Iohn 14. 2 Col. 3. 1 Mat. 28. 20 Christ fitting at the right hand of the father Phi. 2. 9 Col. 2. 9. Mat. 28. 18. Phil 2 ● 0. Heb. 2. 8. 9 1. cor 15. 17 Essential properties Luk. 24. 39 A right papistical obiectiō wheron they builde their deuilish masse Colo. 3. 1 Ihon. 3. 13. what propertie is That is to say partaking made apertaining to the one as vvel as to the other made cōmō or indifferē● to both Hovve eche of christes natures cōmunicate their properties vnto other The great force of the vnion of natures vvhat is mēt by communic●tinge of properties Hovv christ is present vvith vs To vvhat purpose Christes bodily absence ●erueth Mat. 28 18 Iohn 17. 2 Mat. 28 ▪ 20 Iohn 15. 4 Gal 2. 20 Ephe. 1. 11. Christes intercession Obieccion against christes mediation in both his natures Difference betvvene a meane a mediator or meanmaker Christe is bothe a meane and a mediator vvhat is to be thought of the office of intercession Of praying to Saincts Angels Mat. 11. 22. Iohn 19 11 The good intentes of the popish praying to Sainctes Another obiection of the Papistes for praying to sainctes 2 Thes 3. 1. Rom. 8. 26 How the holy ghost prayeth for vs Rom. 8. 15. Christs intercession for vs is and shal be euerlasting 1. cor 15 28 Of the yelding vp of christs kingdom to god the father Of christes comming to eudgement 2. tim 4. 1. Luk 16 19. Luke 16. 9. 23. 24. Actes 7. 60 Phil. 1. 23 Mat. 25. 3● The dead 1 cor 15. 51 52. 1. thes 4. 15. Endles dāpnation Obection against the generalnesse of the resurrection 1. cor 15. 22 Gen. 2. 17 Gen. 3. 19 Obiection agaynste the punishment of the bodie for the souls offences 1. cor 35. c 1. thes 5. 25. Heb. 2. 14 Eternall life and eternall death The onely way to eternall life Ioh. 20. 7. 1 The distinction of true faithe Rom. 8. 37 c. Whens true faith commeth Mat. 16. 17. Ioh 1. 19. 18. 17. 15 1. Cor. 2. 9 19. 14. Col. 22. 1. Thes 1. 5 Of mans corruption Corruption of the body in substance Iohn 3. 6 Ephe. 2. 5 That is to vvit both of soule and bodye Corruptione of the soul in qualities and vvhich those qualities bee Error in opiniō about original sin vvhat is mēt by qualities in the soule The soule is not corrupted in substance but in qualities for othervvise it should die as the body doth Neither reason nor Wil is taken away by Adams fall but both of them be vtterly defaced and corrupted Rom. 1. 20 Namely will. Rom. 7. 18. 19. Ro. 7. 8. 9 10. c. Reason vnreformed sucketh alwayes vppō vntruth Obiection Of freewill Naturall reason counseleth nothīg but euill 1. ●or 2. 14 Hovv necessity and free vvil or willingnes may frame together Necessitie Willingnes Compulsion Freenesse Mannes freenesse before his fall Ioh. 8. 36 Rom. 6. 16 8. 15. Of preuenting grace Rom. 5. 10 Tit. 3. 5 1. Ioh. 4. 19 The woorking of naturall vvitte vvith preuētinge grace Grace effectuall by grace Of Merit or deseruing Rom. 4. 4 1. Cor. 4. 7 Mat. 25. 14 Rom. 4. 5 Of the spreding of originall sinne into al mankinde By learning it one of an other or by folowing one anothers example Rom. 5. 14. Rom. 6. 23 Obiection that the death of the bodie shold be but naturall and not a penaltie of sinne Gen. 2. 17. 3. 19. Rom. 5. 12. Of the conueying of the soule Bezaz opinion of the creation of soules Rom. 5. 12 c. To be made one with christ is the only remedi of sin death damnatiō That is to say partakīg of christ or being made one thinge with Christ Esay 9. 5. Rom. 8. 32 1. cor 10. 16 Eph. 5. 30 Iohn 17. 11 21. 22 A cauill against ou● ownering or possessig of Christ Iohn 13. 3. 17. 10 1. cor 6. 20. 7. 23. ●om 7.1 ● c. ● cor 11. 2 ● ph 5. 15 Ephe. 5. 30 why our communiting with christ is called spirituall Acts. 4. 31 Ephe. 4. 15 16. Ephe. 5. 32 Ephe. 5. 30 Christs being one with vs and wee with him Ephe. 5. 32 The fruit of our beinge one with Christ Eph. 1 18 6. 9. c. Eph 3. 8. 9 19. Gal 4. 4 Math. 3. 15 Rom. 5. 19 Phil. 2. 8 Rom. 8 3. 4 Rom. 6. 6 Gal. 2. 20. Imputation 1. Cor. 1. 30. Ioh. 17. 20. 21. c. Against the doctrine of Transubstantiation Ep. 4. 15. 16 Ephe. 5. 23 Christs righ

them doothe nowe and then dryue men too dispaire and too horible factes Now then that men féele not as yet the horriblenes of the euerlasting fyre anye fullyer it is to be imputed to Goddes forbearinge who as yet delay●th his wrath Therefore let vs rather ●éeke by what way wée come too it that ●ée maye holde the waye of lyfe and let ●●s settle ourselues in the things that the ●orde hath opened vnto vs concerninge ●hose matters in his worde namely that ●he happinesse of the Godly and the vn●appines of the vngodly shal be so great ●hat the maner and measure of none of ●hem both can bée comprehended by vs ●s nowe Quest Then which is the way to eternall ●●fe An. Euen Christ as he himselfe witnes●eth neyther is there any other way that ●●adeth vnto life Quest And yet he quickeneth not all ●en An. I graunt that he quickeneth none ●ut those that walke in this way And to ●alke in this way is to ioyne a mannes ●elf vnto christ yea after a sort to incor●orate himself into him by beléeuinge Quest What callest thou fayth An. The fayth or beliefe whereby the ●hildren of light differ from the children of darknesse is not simply that Insight which the deuilles haue aswel as they wherby it commeth to passe that a man acknowledgeth the thinges to bee true which are contained in the writinges of the Prophetes and Apostles but moreouer it is a stedfast assent of the mind accompanying the same Insight wherby it cometh to passe that eche man applieeth particularly to himselfe the promise of euerlasting life in Christ in cace as i● he were in full possession of it already Quest VVhither doth nature yeelde vs this faith or doth grace geue it or whe● ther doth partly nature partly grac● geue it An. Only the mere grace of god which begetteth vs anew Que. Are there not common Insightes and felings of god in the nature of ma● though he bee corrupted An. Yes verely be there howbeit eue● as som rubbices of a very princely bu●●ding Again I say thus much that thi● faithe is not grownded in naturall I● sights but theremust further bee adde● the things that god hath disclosed to th● world peculiarly by his Prophetes a●● Apostles which things fleshe and bloude ●uld neuer haue once thought of Lastly ●is thinge also is to be marked wherin ●●nsisteth as it were the speciall and pe●uliar difference of fayth namely that ●he man must apply the promis of eter●all life in Christe peculiarly to himself ●y beléeuing which testimony the scrip●ure calleth assured perswasion Quest ●pray you let vs step a litle aside to dis●ourse of mās corruptiō First I demaūd ●hat thing thou thinkest to be corruped in the nature of man and secondlye ●hat maner of corruptiō the same is ●●stly what remedie there is against it An. To the first demaūd I answer that ● who le man is corrupted yea so cor●pted y S. paules saying namely that ●e bée dead in our sinnes is to be vnder ●●oode of either part of man. Quest Doth this corruption touche the ●ery substance of him Ans Yea in déede doth it as concer●inge the bodye which euen therfore is ●ecome mortall But of the Soule wée ●ust thinke otherwise Quest VVhat shall wee thinke then of ●●e corruption of the soule Ans That it is corrupted in qualities whiche for instructions sake I make to be two namely reason and will. Quest Doest thou then place qualities in the soule Ans I doe so howbeit agréeable to a spiritualll and single nature Otherwise if a soule or a spirite be nothinge else bu● a substaunce then let vs make as many vnder goddes as there be soules of men● But to the ende wée may eschew many crabbed schoole pointes at once yee shall vnderstande that I admit but one soul● in a man for I read not that there wer● anye moe created and I déeme it an absurditie that anye one bodye shoulde be indewed with any moe soules than one Also by the qualities of the Soules I meane two thinges That is to wit fir●● the powers grounded in the soule whi●● I saye are no lesse to be distinguished howbeit by suche distinction as agrée● to a spirituall nature from the very su●stance of the soule it selfe than the pow●● of drawing stéele is distinguished fro● the substaunce of the Adamant And s●condly the soundenes or the rightnes 〈◊〉 as Moyses termeth it the goodnes 〈◊〉 the same powers which I saide to bee twoo Que. VVell then considering that the fall of man can neuer be sufficiently vnderstoode and discribed They that auouche originall sinne to consiste onely sin accidents or qualities seeme to take ●it but for som superficial blemish that sticketh as it were but to the skin Ans These be fond conceites of foolishe men and after the same sort did Sathan in times past beguile some men that wold néedes wrest the christian principles to the ragged rule of their own most folish reason By those qualities I meane not some accidentes or byfalles but thinges that sticke in the very nature it selfe and yet may be disseuered from the very substance and as it were from the grounde worke it self wherin they be not in very déede but by reason and in thought Quest Your saying thē in effecte is that the qualities of the soule are corrupted and not the substance of it An. I say so and I saye further that the ●ontrary oppinion is the certain and the ●pen waye to Epicurishnesse that is to ●ay to mainteine the mortality or dying of the soule For graunte we once neuer so little corruption of the substaunce of the soule we must néedes confesse that y soule it selfe is in daūger of dying Again if the whole soule be corrupted thē must the whole soule néedes dye out of hand But if the corruption be but in som part of the soule how can there be anye diuision of partes in a single substance suche as the soule is Therefore whosoeuer will maintaine this so awk and wicked opinion had néede to be starke mad and no lesse blinde had they néede to bee that should giue eare to him Quest Let vs leaue this geere for those to delight in vpon whom the lord shall execute his rightfull iudgements Now proceede and tell me what the same corruption is Ans Neyther reason nor wyll is taken away as I sayd euen now for had they ben taken quite awaye the soule of man must needes haue perished or vtterlye ben none at all But both these powers are so sore defaced that whereas the eye of vnderstandinge oughte too haue béene moste cleere according also as it was before the fall nowe ●pecially in matters perteyninge to God and concerninge ●yghte conscience it partlye seeth nothing at al no not euen when the light of the creator is set before it according as it is too bée séene in the chéefe points of

philosophers namely● that in all mankind there is but onely one soule Besides this these wise men are not euen yet agreed vpon the immortality of the soule And what quarelyng is there amonge them about the affections And if we come downe to the mutuall dewties betwene man and man how many things not onley fondly but also wickedly and shamefully haue the best cōmended lawmakers of al nations ordeined which of them did euē bethink him of the trew remedy against the headines of affections and no maruell seing they knew neither y causes nor the effects of that deadly disease You sée therfore y euen very reason it self so longe as it continueth but naturall is starke blind in the matters of greatest weight And how many things be there wherin it not only is blind but also stark mad for besides y eche of thē defendeth those fewe errors which I haue reckened out of a great sorte mo so wilfully as they cānot abide to be taught righter things That the world should be created of nothinge that the woord should become fleshe that any man shoulde bee borne of a virgyn that we should bee counted rightuous for another mannes rightuousnesse that the dead bodies shoulde rise againe and many other such things reason not onlye admitteth them not but also lotheth and skorneth them yea and if ye presse ouer far vpon hir at length like a bedlem shée trampleth all the whole heauēly wisdome vnder hir féete except she be made spirituall by the grace of god Yea and euen then also shée ceaseth not too wrestle against the knowē wisdome so farfoorth as shée is not chaunged And therfore I trowe ye sée the thinge too bee trew which I spake Quest But you diuines also be ye neuer so spiritual agree not throughly among your selues in all thinges An. That cometh not to passe through faulte of the scriptures wherein the pointes of trew religion are set forth plainlye and manifestly ynough but wée may blame the selfsame reason for it whiche is both blinde and also stubborne Neyther sayd I that wée bée regenerated throughlye but onely in part for were wée regenerated thurrowlye wee shoulde all of vs agrée fully too the truth in all poynctes And therefore I denye not but there remayne the remnantes of that ignorant and stubborne nature but they shalbée done awaye by little and little Quest VVell then let vs graunt that what soeuer pure knoweledge or right iudgement or iuste desire there is in vs the same procedeth of the mere grace of the heauenlye father in his sonne but wylte thou not graunt that this rightuousnes which sticketh in vs is rightuousnes therefore also exceptable too God Ans I graunt it is rightuousnesse For a good trée bringeth foorth good fruyte howbeit but by way of comparison that is to witte if it be compared wyth suche fruites as are rotten in déede But if the verye beste woorkes euen of the holyest men shoulde bée tryed by the rule of Gods wyll that is to saye by the lawe I saye they bée sinnes and albeit they bée not suche as fyght full but agaynste the lawe suche as aduoutrye stealinge lyinge and suche lyke bée yet are they synnes because they shrynke from that degrée of goodnesse whiche the lawe dooth iustlye exacte at mannes hand And therefore as I haue saide afore wée must rest our selues vpon the onlye obedience of Christ imputed to vs by fayth as the only rightuousnes that is absolutly perfect and full in all pointes Quest Nay rather by what right should god exact any thing at mens hādes whō he knoweth to be vnable to make payment euen by nature whereof he himselfe is the aucthor Ans That we be not able to make payment it is not of nature which both would and could yelde vnto hir creator after whose image shée was made the thinge that both he required and she owed in asmuch as she was created to the same purpose but it sprange of the willinge corruption of the same nature whiche bringeth too passe that no man eyther wyll or ●an acknowledge that dette and muche lesse pay it Nay rather all of vs do nothinge else but increase that det But too speake euen after the manner of men doothe anye man cease to bee a detter which throughe his owne faulte is not able too paye Furthermore where the creator maye of verye good right and dewtie require at our handes that whiche h●● doth yea and peraduenture somewhat more too if hee take the same in so good worth at our handes that beléeue in hys sonne Christ whom he hath geuen vnto vs most liberally and fréelye that of hys lyke liberalitie he géeues vs fayth also whereby to take the giftes y hee offereth vs who would not rather honour the fathers so infinite goodnesse than stande in contention with him Quest To God therefore the souereine good be glory praise euerlasting Neuertheles giue me leaue to ask you thus muche At leastwise this rightuousnesse that cleaueth vnto vs so farfoorth as it hath regard of rightuousnes must nedes please God who delighteth in rightuousnesse Ans I perceiue the wylinesse not of you as I thinke but of Sathan For inasmuche as he cannot bereue Christe quyte and cleane of the glory of our saluation therefore he goeth about at leastwyse to nippe of some péece of it whiche thynge woulde surely come to passe if he coulde make men beléeue that thynge whiche the filthye Sophisters beare folk in hande namelye that Christes rightuousnesse dooth but simplye that whiche is wantinge in our rightuousnesse Thus therefore standeth the case God beareth suche a loue towardes rightuousnes that whatsoeuer hath any spark of rightuousnesse and cleannesse at all hee alloweth it after a sorte but that is of his owne infinite goodnes and not for anye desert of suche maner of rightuousnesse whiche is but shadowish So allowed he the repentaunce of the Niniuites and of Achab although it were no trew repentaunce but a certaine shrinkinge of themselues vnder the mightye hand of god For he is so excéedinge good that he doth good euen too them that be most vnworthie and much more too suche as bée by any meanes touched with the feelinge of his maiestie Then delighteth he muche more in the woorkes of them that bee regenerated althoughe they bée vnperfect But first I saye that these woorkes of the regenerated doo please hym not for anye woorthynesse of them but of the méere grace of the father who pardoneth that whiche is missinge of rightuousnesse and accepth that whyche proceedeth of hys owne spirite Agayne I deny that our iustification and so consequently that life euerlasting shall bee giuen too these workes after one manner that is to wit as the cause of them please they God neuer so much through his mere grace For this is a sure ground that the rightuous shall liue by faith and euerlasting life is the gift of God. Question But if they please they