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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	call_v	church_n	great_a	6,072	4	3.3088	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27214	Some observations upon the apologie of Dr. Henry More for his mystery of godliness by J. Beaumont ...	Beaumont, Joseph, 1616-1699.	1665 (1665)	Wing B1628; ESTC R18002	132,647	201

something wherein she may seem consequentially concerned viz. his concluding from the highest Epoche of the 1260. years c. I have discovered enough wherein she is directly concerned and therefore mean not to trouble my self with tracing him in his Apocalyptick computes to examine what he calls a concernment consequential Onely the Reader may take notice that the Doctor here in some measure grants what hitherto he hath indeavoured to Deny This Section he concludes thus If I have been injurious either to the Protestant Reformation in general or to our English Church in particular I have I think made abundant amends in my Synopsis Prophetica Pref. sect 16. 17. 18. and Book 2. chap. 22. Sect 13. to which I refer the Reader for fuller satisfaction The Doctors conscience heaved fair and would fain have made him ingenuous but that unlucky If if I have been injurious blasted the Credit of his acknowledgement for I hope it appears by what I have said in these Observations upon his Apologie that his If might and ought to have been spared As for the abundant amends he boasts of I easily believe he talks high things of our Church now and would not stick to be hyperbolical in her encomium for there is main reason for it the winde is turned But I must tell him that if he obstinately persists in defending all that he wrote in his Mystery particularly those things which these Objections point to without the least confession plain and direct that he hath said divers things rashly and falsly his professions in his Synopsis be they what they will can signifie little to any sober men who are acquainted with his Mystery Sect. 6. In answer to that part of the Objection The Reformers having separated from the great Babylon have built less and more tolerable ones but not to be tolerated for ever He brings upon the stage the whole Paragraph out of which it was cited and which being prolix and God knows little to his purpose I forbear to transcribe after which he adds What ill construction can be made of this Paragraph or any part of it in reference to our English Church I must confess I cannot easily divine for the English Church was out of fight if not out of being when I wrought this that is to say it was politically dead Though I have touched already upon this pitiful disingenuous evasion in his saying that when he wrote this not when he printed and published it our Church was out of sight yet seeing he will needs offer it again it is not amiss to say something farther It seems had the English Church been in sight when he wrote this the ill construction made of it in reference to that Church had been just what condition therefore it was then in let us now consider I suppose in favour to the Doctor that he wrote his Mystery during the time of our Churches famous Persecution If it were then persecuted it was not quite out of sight and dead and gone for no man persecutes that which there is no hope to discover the Persecutors saw their game and reach'd it too and that till the very year of his Majesties Return The Doctor cannot be ignorant that the Church stood all that while established by law and was therefore by his favour not Politically dead but alive It was notorious also that the Bishops notwithstanding the flagrancy of the persecution against them did every one of them nobly stick to their profession so did very many of the rest of the Clergie and thousands of the Nobility Gentry and Commons choosing rather to part with their Estates and Liberties then with their Religion in which holy bravery they persisted till Peace together with his Majesty returned to the Church and Nation It is true the free exercise of their Religion was violently overborn Horses Presbyterians Independents and such like things having invaded and taken possession of the publick Churches yet still it was well enough known that the Religion was professed and that with more then ordinary zeal in private Congregations that the Churches daily service was there solemnly used and the Sacraments reverently administred still many were ordained by the Bishops still the Fasts and Feasts of the Church were observed by thousands still some Proselytes much moved by the pious Constancy of our Confessours were gained to our Religion And had the question been then asked where is the Church of England it might truly have been answered it was in England still though unworthily and sadly oppressed had the Doctor then sought for it or any else who had lost it they might have found part of it in the Tower part in Newgate part in Winchester-house part in Ely-house part in Peter-house and other Prisons to say nothing of several constant Congregations in and about the City Nay all the country over they might have retrived parts of it had they but inquired for Persons notorious enough I mean those whose profession of our Religion had exposed them to tyrannous sequestrations and plunders Yet because our Church though still by Law established still maintained by so many religious Confessours was barbarously persecuted Dr More could take no notice of any such thing as the English Church with what Church did he who was then in Orders and had solemnly ingaged himself to the Church of England communicate all that while Not with ours that is plain enough though he be now upon the reflouirshing of it fallen into a fit of magnifying it more I believe then ever they did who suffered so much for it But he proceeds For other Reformed Churches which also are so laudably repurgated from the grosser corruptions of the great Babylon of what ill interpretation can it be to exhort them to perfect the good work which is begun and more carefully to cleanse out of the old leaven c. for thus they shall cease to be any longer so many lesser Babylons cities of division and confusion and so clear up at length according to the design of him that called them out of that great Babylon into one holy City of God I profess not to meddle with other Reformed Churches nor do I count the Church of Englands case and theirs to be one and the same Yet I cannot but observe the weakness of this Apologie First by Old leaven he must needs understand Popery and this he supposes still to remain in those Churches I believe they will scarce thank him for his supposal but rather give him flat defiance for it Secondly He taxed those Churches for having built less Babylons and more tolerable but not to be tolerated for ever What did they Build but the frames and constitutions of their Government and discipline These saith the Doctor are little Babylons and not to be tolerated for ever And yet he would have them perfect the good work they had begun that is the little Babylons but were these good works and must they be perfected why this may make

same Numerical body which dyed So that what he craftily terms the sense of the Schools must unavoydably be the sense of the Creed and therefore is unreasonably that I say no worse by the Doctor distinguished from it The truth is the bare word Resurrection in the Creed doth naturally and irrefragably import the perfect and absolute Numerical Identity of the body that riseth which if the Doctors Theologie cannot digest he had best mend the Creed and instead of those words I believe The Resurrection of the body put in I believe the Resurrection of some part of the body or in some respects or what else he fancies Indeed in his 4th Sect. of this Chapter he pretends to prove that Resurrectio hath no such necessary importance his words are The Atheist makes a fresh assault from the sense of the word Resurrectio as if it implyed the rising again of the very same Numerical body in the strictest Scholastick sense To which is answered First That Resurgere in Latin implies no such thing necessarily but that as a City or Temple suppose being rased to the ground and from the very foundation if you will is truely said to be rebuilt and so is deemed and called the same Temple and City again though not a stone were used of the former Structure provided onely that they be rebuilt upon the same ground according to exactest Ichnography That being a stable character of their Identity that they are built upon the same lines they were before So though the same Numerical matter were not congested together to make the same body at the Resurrection yet the stable Personality being in the Soul this body that is united with her and built as it were upon that stable unchanging ground doth ipso facto become the same body as before as it was said to be the Temple or City that is rebuilt upon the same plot of ground again and in the same lines as before Which is consonant to the generous Assertion of that learned Knight Sr Kenelm Digby who I well remember somewhere in his Writings speaks to this sense That the soul being once devested of her present body if she had afterwards a body made out of one of the remotest Rocks of Africk or America this body upon vital union with the soul would be the same Numerical body she had before Which is also agreeable to the sense of several considerable Philosophers and Schoolmen Avenroes Durandus Avicenna and others who contend That Individuation is from the Form onely and that the Matter and suppositum is individuated from it Doth not this look like the Discourse of one who clearly believes the sense of the Catholick Church concerning the Resurrection I shall make bold a little to scan it What he saith of the Latin Resurgere I deny not Eversaque Troja resurges is Ovids words and Res Romanae resurgent Livies but are such Resurrections proper or figurative if proper they must needs import the restitution of the same Numerical things and not of things like them or things in their stead I demand therefore Are the words in the Creed to be understood figuratively or properly I hope not figuratively This would let the Latitudinarians loose to make rare sport with all the Articles of our Faith but if properly then doth Resurrectio necessarily signifie what I before affirmed Sutable whereunto is that of Tertullian adv Mar. l. 5. Resurrectionis vocabulum non aliam rem vindicat quàm quae cecidit Wherefore to the Doctors Comparisons of a City or Temple rebuilt upon the same lines but of other Materials I answer Such a City or Temple is properly and more truly said not to be the same but another City or Temple in their rooms then to be the same And if another body be raised again for thus repugnantly must I speak to follow the Doctor instead of that which dyed it may more truly be said not to be then to be the same body Suppose the second Temple at Ierusalem were erected upon the very same lines with the first can it properly and truly be said to be Solomons Temple and not rather another in its stead Suppose Aelia to have been built upon the same Ichnography where Ierusalem formerly stood Hadrian the Emperour who named it Aelia would hardly have been convinced by the Doctors discourse to believe that this City was properly and truly Ierusalem and not Aelia 2. Whereas he saith The stable Personality is in the Soul 't is most true that it could not be the same Person after the Resurrection without the same soul but the Question is not concerning the sameness of the soul but of the body and if the Person who dyed consisted of two essential parts viz. soul and body it cannot be the same Person after the Resurrection unless it consists of the same two essential Parts 3. To say that a new body not of the same Materials with the old but quite other doth by being at the Resurrection united to the soul become ipso facto the same body as before is in all common sense and reason an evident Contradiction for it makes it to be the same and yet not the same 4. Whether Sr Kenelm Digby ever wrote what the Doctor affirms of him I know not He cites not the place but leaves us to trust his memory which I should the willinglyer do did I not know how apt the Doctor is to forget himself 5. In making this fancy of his consonant to the sense of great Philosophers and Schoolmen he abuseth both them and his Reader For the reason he alledgeth is because they contend That Individuation is from the Form onely and that the Matter and Suppositum is individuated by it But this is far enough from proving what he pretends For the soul being the principal part of the suppositum it may justly be said to Individuate it and if we should grant that the soul is invested at the Resurrection with a body new and of quite different Materials from that which dyed there were no doubt in that case but the Individuation were from the soul. But it follows not that because it Individuates that body into which it is then put that therefore it makes it the same Numerical body with that into which it is not then put Upon the Doctors hypothesis of Another which yet he thinks he hath here found a trick to make the same bodies being united to the soul at the Resurrection there is no doubt but there emerges an Individuum and that by vertue of the soul thus united but is it the very same Individuum it was before that 's the Point in Question now If it be the very same it must consist of the same essentials the same body and soul it did before it dyed but that it doth not for the soul is supposed to Individuate another body and not that which dyed This Fancy therefore is a meer Sophism and would with indignation have been exploded even