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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	body_n	soul_n	whole_a	1,004	5	5.1794	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96361	Pantheologia or the summe of practical divinity practiz'd in the wilderness, and delivered by our Saviour in his Sermon on the Mount. Being observations upon the fourth, fifth, sixth, and seventh chapters of St Matthew. To which is prefixed a prolegomena or preface by way of dialogue, wherein the perfection and perspicuity of the Scripture is vindicated from the calumnies of Anabaptists and Papists. By Tho. White B.L. minister of Gods word at Anne Aldersgate, London.	White, Thomas, minister of St. Anne's, Aldersgate.	1653 (1653)	Wing W1806; Thomason E1466_1; ESTC R208673	167,277	207

and that those things that are extant under his Name were of that nature that it were impossible for any one else to write I should be sure that these were his works without the Authority of Tradition and as for us in England we received neither our Bible nor our Religion from the Church of Rome no more then they did from us we had the Gospel preached amongst us within three or four years after our Saviours Death and established by Civil anthority almost a hundred and fifty years before they at Rome had indeed the corruptions in doctrine that we had in Luthers time we justly ascribe to them and Luther and others did but endeavour to purge us from those defilements that they polluted us withall and we enjoyed the purity of the Gospel till you came and muddied our streams and now again endeavour as much as in you lies to bring us back again to that Egyptian darknesse Besides 't is as clear as if it were writ with the Beams of the Sun that Tradition is wholly for us as to the a Aug. i● Psa 8. idem de doctrina Christiana cap. 6. Idem lib. de Vtilit Cred●ndi cap. 6. Chrysost Homil. 3. in 2 The. cap. 3. Clemens Alexand in exhort ad Ethnicos Epiphanius haeres 76. Hieronym in Isaiae cap. 19. perspicuity of Scripture as also for the b Irenaeus lib. 3. cap. 1. Idem cap. 47. Tertul. lib. contra Hermog Theod. in 2. Dialogo contra haereticos Damasc lib. 1. de Orthodoxa fide cap. 1. Chrys Homil. 58. in cap. 10. John Idem Homil. 9. in Epist ad Coloss Cyrillus lib. de Fide Basilius magnus lib. de Confessione Fide● Athanas lib. contra gentes The of Alexandria in 2. Paschal Aug. lib. 2. de Doct. Christ cap. 9. Idem lib. 3. contra Max. Arian cap. 14. Idem lib. De Natura Gratia cap. 61. perfection of Scripture Therefore Wounto you Papists Jesuites Hypocrites for you have taken away the Key of Knowledge ye entred not in your selves and them that were entring in you hindred for the Scripture which is able to make a man wise to salvation is called the Word of Truth ye would not suffer the people to reade but in stead of them give them images and call them Lay-mens Books which are Lies Isa 44.20 and teacheth them nothing but Lies Hab. 2.18 the Scripture which God commands all to reade and commends all for reading The Scripture in which if there be but a word in an unknown Language it translates it Mat. 1.23 Mark 15.34 John 1.38 Act. 4.36 c. but you who are of your Father the devil for his works do you do in keeping up the Scriptures in an unknown language making it a crime to be punished with Inquisition which is worse then death to have but a Bible in his House Wo unto you Jesuites Papists Hypocrites for you teach those Doctriues which the Apostle calls Doctrines of devils as forbidding of Marriages and to abstain from meats which which God hath created to be received with thanks-giving and though the Apostle saies that Marriages are Honourable amongst all men and though all the Apostles were or might lawfully be married as the Apostle himself said 1 Cor. 9.5 yet you forbid all all your Clergy as you call them to marry yet they your Cardinals and Popes commit all manner of Vncleanness with greedinesse committing those things that are not fit to be named amongst Christians Wo unto you Jesuites Papists Hypocrites for you deny the Cup of the Lords Supper to the people and though our Saviour said Drink ye all of this yet you will not suffer any but the Priest to drink of it If when our Saviour instituted his Supper he intended he should be received by none but by Ministers why do you give the People the bread if he did intend it to be received by all why do you deny them the Cup Wo unto you Jesuites Papists Hypocrites for you worship the Images and adore the reliques of the Saints who were slain in the Primitive Church and say that had we lived in those daies we would not have been partakers with him in the bloud of the Saints the Martyrs of Jesus and yet you that call your Pope his Holiness and the Head of the Church who is a rotten member of the Synagogue of Satan you that call your selves the only true Catholiques I say he and you though you Pretend so much to honour the dead It 's yet you have been and are the greatest Persecutors living upon the face of the Earth so that all the bloud that ever was shed by Rome Heathen is but a small thing compared to that Christian bloud which you have shed for you have made your self drunk with the bloud of Saints and Martyrs of Jesus therefore you Serpents you generation of Vipers how will you escape the Damnation of Hell Rev. 18.24 Christian Reader I desire a little satisfaction concerning this which though it stumbles not me yet it stumbles many others viz. That the Papists are very charitable strict-lived people much given to fasting Prayer c. are very liberall in maintaining of their Ministers adorning of their Churches Authour Suppose 't were so that they give all their goods to feed the poor yet might they do all that out of hypocrisie Christ Read But why should you judge their intentions and ends and grounds upon which they give their alms since that is becoming a Judge of evil thoughts which the Apostle condemns Authour Though I should not judge them that they give their alms out of hypocrisie yet I have much lesse warrant to venture my soul for that if they be hypocrites they must be damned which I do if I take up my Religion upon the account of their charity But 2. Are they charitable so are we for set aside your Monasteries Nunneries and such Superstitions we can shew as great and as many works of charity as they can 3. But shall we account the Papists such charitable good people when they are the cruellest bloudiest wretches that live upon the earth witnesse the Gunne-Powder Treason the Massacre of Paris Besides all the bloud that is shed in Germany Italy and wheresoever they go and those late Massacres in Ireland where they were generally betraied and murthered by those Papists which were their most intimate and bosome Friends 4. And surely we have but little hold of their Love and good Natures who are bound by their Religion to imbrue their hands in our bloud again as the Pope Commissions them so to do and that will be as soon as ever he gets but power to do it As in all places where he hath power he either damns their souls if they turn Papists or slaies their bodies if they refuse Christian Reader But what may be said as to their strict lives Fasting Praying Priest not marrying Authour 1. Though some of their lives are in some measure unblameable in respect of the Duties of the

assist thee and go into some company and do not stay to grapple with the temptation this thou shalt finde in these cases the safest remedy To be tempted The reasons why our Saviour was tempted were not the same for which his members are tempted for they are tempted 1. Sometimes to humble them and that they may not after great revelations and consolations be exalted above measure so St Paul 2. To make them see that their strength is not of nor from themselves 3. To purifie and cleanse them for none of all these reasons was our Saviour tempted but 1. That he might be touched with and bear all our infirmities that were without sin 2. That he might overcome Satan in all his wayes and vanquish him at every weapon 3. That no man be he never so holy may think himself free but expect and provide for temptation 4. As for caution so for comfort that no man may judge himself out of Gods favour because he hath grievous temptations 5. That he might shew us by his example how to demean our selves in and how to overcome temptations Of the devil Some take the devil here to mean the Prince of the devils for so in some places it is taken Matth. 25.41 the devil and his angels and likely it it that the chief of the devils might undertake himself a businesse of so great difficulty and consequence our Saviour was not capable of some kinde of temptation he could not be tempted of the flesh for all such temptations argue original sin and that one is compounded of the flesh and of the Spirit Vers 2. And when he had fasted fourty dayes and fourty nights he was afterward an hungred And when he had fasted Four kindes of religious fasts we reade of 1. Propitiatory fasts to take vengeance of our self for some sinne we have committed 2. Castigatory fasts to subdue the body and keep it under least it should make us too prone to the lusts of the flesh which may be thought was the meaning of St Paul 1 Cor. 9.27 I chastize my body 3. Preparatory fasts when we have any great work to do in the service of God to prepare our selves to it by fasting as before the receiving of the Sacrament and to fast and pray before ones childe be baptized for that end also are Ember-weeks 4. Devotionary fasts when out of the ravishment of our spirits we forget to eat our bread this kinde of fast if any of those that had been named may this of our Saviours seem to be but it may be it was rather a fast partly necessitated upon our Saviour not as if he did not fast willingly but that he must needs have fasted unlesse he would have wrought a miracle to eat and this it may be was done that he might suffer the temptation from the flesh as far as might be without sinne or at least give occasion to the devil to tempt him Fourty dayes The fast of our Saviour did exceed the fasts of Moses and Elias for Moses fasted but he was in the Mount in the special presence of God and sustained by the especial and immediate hand of God but our Saviour by the strength of his humane nature the temperature and constitution of his body was so strong and so even the reason why he fasted so many dayes might be because he would not be inferiour to any that went before him in any duty of religion Since therefore Moses and Elias fasted so long he also would fast no lesse while for the reasons which are brought for the number they are such as shew more invention then judgement one might finde out farre more then as yet are found out but it were magno conatu nihil agere why he fasted no more then fourty dayes before he was hungry might be that he might not do any thing that might give occasion to think him not to be man And fourty nights This is added lest haply some might think that our Saviour fasted as we generally fast for when we keep a fast we abstain only from refection all day but eat our Supper And after that he was an hungry All that while he was not hungry and therein very likely he differed in his fast from Elias and from others all that fast almost for any while are hungry but why was he afterwards hungry 1. To show himself to be man and that he bore all our infirmities 2. It might be that he might be fitted for that temptation and that he might as much as could be without sinne be tempted with all manner of temptations that we are for there was no other way for him to be tempted from the flesh then by hunger and thirst as I said before and indeed they are the strongest of all and most there is to be said why we should yeeld to them then to any other desire of the flesh Vers 3. And when the tempter came to him he said If thou be the sonne of God command that these stones be made bread And the tempter He is called the tempter 1. Because he was the first tempter 2. The cunningest tempter he tempted the woman in Paradise and still his businesse is to tempt the children of God but why should the devil delight in tempting and making men sinne The reason is evident for he being quite contrary to Almighty God the very end of his actions is contrary to the end of Gods actions the end of Gods actions ad extra is his own glory and the good of the creature now apparently God is dishonoured when any man sins 2. For the good of the creature especially man and because the devil knows no way to hurt man so long as he is in Gods favour he strives by tempting him to sinne to put him out of Gods favour from this may be observed that he that tempts any man to sin supplet vicem diaboli and takes upon him the office of the devil Coming unto him We read not of his coming to him before Why did he not 1. Was it not because he had strong presumptions that he was the son of God and so God and by consequence it was in vain for him to tempt him for as long as he fasted and was not an hungry he had no argument against his Deity but upon his hunger he had and then he tempted 1. Howsoever before he hungred he could not have that opportunity of tempting him for as long as one is not hungry one will not seek means much lesse unlawful means to get food therefore he stayed while he was hungry before he would tempt 2. His coming Is it not to distinguish the manner of this temptation from the former for he was tempted of the devil all the fourty dayes he fasted as St Luke plainly makes mention Luke 4.2 but those temptations were of another nature and the Scripture speaks little of them what temptations they were all that gives light to guesse at them is Mark 1.13 where it is

Second Table yet in Italy Spain c. where the whole Countrey are Papists their Lives are abominable their Popes Cardinals Bishops and Priests being generally and notoriously known to be guilty of such Predigies of Lust such as were scarce ever heard of as Sir Edwin Sands in his Speculum Europae hath both judiciously and faithfully set down A Book very worthy to be read for he that shall reade that Book and beleeve that Revelation to be true cannot but he satisfied of the subtleties and abominations of Popery and 't is almost impossible for any one which is not exceedingly prejudiced not to beleeve it to be true It is written with so much candor impartiality gravity and judgement 2. The things wherein their strictnesse do most consist are of that nature That the more strict they are the more abominable for those things wherein they do place so much devotion the Apostle calls Doctrines of Devils 1 Timothy 4.1 2. and if they are liberall to their Priests and adorning of their Images c. 'T is no marvell then Fellow-Idolaters that have gone before them have been as liberall as they We reade of those that pulled their Ear-rings Exod. 22. and of those that lavished Gold out the Bagges Isa 46. 't is not enough to releeve one in the Name of a Prophet Paul was of a stricter life and conversation then any of the Papists at that very time when he was Persecutour and amongst the Philosophers the Gymnosophists even amongst the Turks there are Hermites that live with as much outward austerity as any amongst the Papists But lastly Suppose that you should know one that were very charitable to the Poor and liberall to the Ministers but was a common known Strumpet would you account such an one a Religious Woman much lesse should you account Papists to be Religious though they be never so Charitable to the Poor since they live in continuall spirituall Whoredome viz. Idolatry which is farre worse then bodily Whoredome but the most sure Preservative against Popery and all Heresies is that which I began and shall conclude withall viz. Reade Study Meditate and keep close to the Word of God and do not satisfie your selves only with Reading so many Chapters a day but understand digest and practise them nay nor be content onely with the understanding of those Truths that lie plain and open within the surface of the Chapter you reade but digge deep and see what lies within the Bowels of the Text for in the Scripture to that the words may relate are hid all the Treasures of Wisedome and Knowledge That God is the God of Abraham Isaac and Jacob lies open and plain in the very words when they are read but this Truth That the Body shall rise again is as truly contain'd though not as manifestly expressed in the words and our Saviour saith that they understood not that Scripture upon that very ground because they understood not this Truth included in it viz. that the Resurrection was proved by that Text and so I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among all them which are sanctified OBSERVATIONS Upon the fourth Chapter of MATTHEW MATTHEW IV. I Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil THen Immediately there were no disseminata vacua in the performances of our Saviour Christ did sometimes rest but was never idle if you referre it to the former verse the last of the third Chapter the point is this After great spiritual consolations or visions we should do well to expect great trials and temptations which are laid upon us lest by such revelations or comforts we should be exalted above measure so 2 Cor. 12.7 If we consider this with that which followeth the observation is 1. In respect of us that God useth to fit us for great imployments with great temptations 2. In respect of Christ that from the beginning of our Saviours undertaking the work of our redemption all was full of trouble and misery the devil opposeth the beginning of good works and we should learn from him to resist the beginnings of sin Jesus was led 1. To shew that he did not resist he was not drawn but led We may learn willingly to follow the leadings of the Spirit not to refuse to follow God into affliction temptation c. 2. It shews that he did not go himself into temptation We should not run into temptation we must resist the devil and he will slee but neither may we call him forth to battel nor pursue him when he flies By the Spirit The Spirit that is the holy Ghost for if by the Spirit should be meant the devil it should runne thus He was led by the Spirit to be tempted of him and that our transtatours take it so is plain it is written with a great S for thorowout the whole Bible when Spirit is printed with a great S the holy Ghost is meant as the Translators imagine one may be led by God into temptations for else it were needlesse and improper to pray God not to lead us into temptation for we never deprecate things that are impossible Into the wilderness This was not the wildernesse of Judea where John preached for there were locusts and wilde honey so that Christ need not have fasted for want of food 2. When it is meant of that wildernesse it is alwayes added of Judea but when it is spoken without any addition it is meant of the wildernesse where the children of Israel were fourty years But why thither to be tempted 1. Because that was the fittest place for that temptation which he first was to be tried withall viz. hunger for there was no food Matth. 15.33 2. Because there he was alone 1. Because the devil might have full opportunity and liberty to tempt him 2. To shew the excellency of that victory none other had any hand in it for he was alone and without any assistance he overcame the devil that which we may learn from this is That by being alone one gives the devil opportunity to tempt one take heed therefore of being alone but if you shall say Doth not our Saviour advise us to be alone to enter into our closet and shut the door Mat. 6.6 all meditation private prayer and reading would be taken away by this advice I answer with our Saviour John 16.32 So if thou hast the company of God and art in his presence by meditation and prayer or any holy duty thou art not alone therefore the advice still stands in force be not alone but be sure that when thou art corporally alone thou be not spiritually alone but by holy thoughts have God in thy company 2. Learn from hence the way to overcome divers temptations Art thou alone and doth Satan set upon thee by melancholy thoughts or lustful thoughts humbly fervently and shortly desire almighty God to