Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	aaron_n	good_a	rod_n	67	3	9.3680	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27259	Psychomachia, or, The soules conflict with the sins of vain glory, coldnesse in professing Christ, envie, photinianism (of the last resurrection), ingratitude, unpreparednes to meet the Lord, revenge, forgetfulness of God : pourtrayed in eight severall sermons, six whereof were delivered at St. Maries, and Christ-Church in Oxford, and two at Sherburn in Glocestershire / Henry Beesley ...	Beesley, Henry, 1605-1675.	1656 (1656)	Wing B1691; ESTC R13325	163,090	260

corpus quod fuit instrumentū Animae ad opera justitiae sit particeps beatitud ipsius ita congruum est ut pars n. oculus per quem sanctus la chrymas compunctionis effudit etiam Christi visione fruatur See Iob. 19.27 Suarez that sowed the hope of salvation These eyes that have smarted with tears of compunction to be delighted with objects of joy These hands that have been open in charity to be filled with plenteous blessings These bowels that have yearned in compassion to be refreshed with cheerful pleasures which otherwise they had all done in vain Acquiesce homo ipsum te futurum esse in carne tua ne tu ipse non sis si in carne surrexeris aliena Chrysol Si distincta sit materia quam informat erit potiùs illa quaedam animae transmigratio Suarez Ad sananda infidelium cordium vulnera clavorum lanceae erant servata vestigia c. Leo de Ascens Ser. 1. Ipsa facit testimonia sui corporis suae resurr indicia quae sue fuerant contumelia passionis Chrysol 76. and so the bodies of Christians were of all mens most miserable nor should their souls be in much better condition that by taking a strange body should set up another person and by that meanes incurre poor souls the transmigration of Pythagoras But our Saviour hath quit us of this fear by retaining the print of those wounds that he received at his passion both to shew that his body is the same that it was and ours to be as his at the resurrection the same that it was in reality though mended in conditions by the power of Christ who shall change them The miraculous manner of his working Third part The Manner HE that hath so much subtilty as to divide a moment might give you a description of this change allowing it a place between the resurrection and glory 1 Cor. 15.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 brevissimo tempore absolvenda V. Voss Thes 27. d●sp But when all shall be done in the twinkling of an eye be done in lesse space then we say it now Our best understanding thereof is to confound it with the rest making all three but one Act The rising changing and glorifying of our body Yet though we know not the doing of it we must beleive it to be done which is so requisite unto glory that none can be glorified without it V. Aug. de Civit. lib. 20. cap. 20. Compendio mortis per demutationem expuncta concurrent cum re surgentibus Tertul. de resurr cap. 41. not those that shall be found alive at the last day who shall rather escape death the condition of Mortals then this changing the condition of the blessed For though we shall not all sleep yet we shall all be changed 1 Cor. ch 15 V. Pet. Mar. M. 2. c. 4 Num. 62 Voss Thess 5. disp 2. V. Greg. Moral lib. 14. cap. 29 V. Peltii Harmon art 22. paragr 3. Besleri examen physica Photin Ser. 1. princip 5. All shall be changed That is agreed on but in what manner they shall be changed hath divided opinions Some imputing this change unto the substance of our bodies which in disdain of this grosse composition they would promote into an aiery or celestiall nature An errour once committed and † reclamed by Eutychius but resumed after him by the Socinians that with the resurrection of an old errour deny the resurrection of the old body nay thereby make it no body at all but a meer spirit or which is more prodigious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bodiless body no less phantastick then the minds that conceive it a Non possum dicere ô tristes ineptias ridicula sunt Sen. epist 114. V.P. Mart. ibid. Num. 64. Dan. 12.2 Si materia corporis resurgentis non esset ejusdem specici compositum ex illa non solum non esset idem homo verum nec homo sed monstrum Suarez Others as ridiculously ascribed this change unto the figure of our body that in stead of this humane shape it shall be round and orbicular not thinking it enough to shine as the Starres unlesse it be moulded like unto them A metaphor well befitting the Poet But this were to rise Monsters rather then men and to the infamy of heaven to make us more deformed by glory We need go no farther for our direction herein then that V Gerhardi loc com post Pet. Mart. that was the occasion of their mistake which is the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a change not of the substance or the figure but of the qualilities such as be not worth the keeping It is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the habit onely 1 Cor. 15.53 Gloriâ superveniens naturae ipsam non destruit sed illustrat G. Par. de tentat resist not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body that shall thereby be changed which our Apostle expresseth elsewhere by a phrase of investing This mortall shall put on immortality not as a flame to devoure but as a garment to cloath and adorn it Glory though it exalt yet will not destroy nature nor take away ought of her entirenesse but amend her imperfections It shall be still the same body in essence though different in properties As the iron that gloweth with fire Sicut lanasi colore purpureo tingatur manet quidem pristinae sed est pulchrior quam antea Chrisost is the same that it was before and the wooll no other that is stained with purple And since our Saviour hath demonstrated this truth in himself it is not boldness but piety to make him our Example who in the a Mat. 17 2. Splendore tali referebat speciem nostrae resurrectionis formam quia resurgentes per Christum Christi mutantur in gloriam Chrysolog Ser. 74. preluded heavenly glory of his transfiguration when his face did shine as the Sun retained then the same feature and lineaments to be b known of Peter And in these many Epiphanies of himself after his rising it was but the usual substance of of his body that he presented unto his disciples which he proved by the evidence of his flesh and bones and exposed it unto the discussion of their ablest senses That we need not fear to loose any thing by our change no more then he did by his as not doubt of the certainty of our change Transfigurabit in the future tense though so long after his though his be in the time past so many ages agone and ours be in the future we know not when Ille tertia die ab ariditate mortis viruit On that in Num. ch 17. v. 8. It is St. Gregories allusion He indeed like the rod of Aaron soon reflourished into life shewing the power of his divinity by the renewing of his body But we like those rods of the other tribes must lye withered in the grave expecting untill

the last day the spring of a resurrection And good reason we should so if he as the a 1 Cor. 15.20 V.P. Mart. in 2. Reg. 4 Num 32. Gerhardi loc com first fruits is gone before us that we as the residue stay till the harvest that he in all things may have the preheminence as in time and order so in vertue and dignity His body that was all pure and immaculate had nothing at all to hinder the rising but ours that was born in sinne and hath drunk iniquity like water must be content to lye in the grave to extract its impurity there waiting all the dayes of its appointed time untill our change come b Job cha 14. ver 14. And come it will one day with the coming of our Saviour who will recompence the delay of his coming with the fulnesse of his bounty changing this same body of vilenesse into a body full of glory even after the likenesse of his glorious body which is the patterne or ensample whereunto he will work Ejus corpori glorioso his glorious body Fourth part The pattern THen a body he hath in heaven and did not leave it behind him when he went into glory It was but a dreaming phancie of a Non ergo in aliam naturam mutatum est sed mansit divina gloria plenum spargens lucis radios cui sanctorum corpora erunt conformia Theod. dialog 2. Seleuciani ex Ps 19.4 2 Cor. 5.16 some that he had bequeathed it unto the Sun because of that of the Psalmist in Sole posuit tabernaculum as the vulgar reads it He hath set his tabernacle in the Sun Or that he had swallowed it up by his divinity because of that of the Apostle We know Christ no more after the flesh As if the flesh did misbecome him in his glorious estate and were therefore in their rigid construction to be excluded from entring heaven which is a treason beyond that of Iudas b V Gerh. loc com even to rob Christ of himself by robbing him of that nature which he made himself But it is as easie for our faith to restore Resurrectio Domini non finis carnis sed commutatio fuit nec virtutis augmento consumpta substantia est Qualitas transiit non natura defecit meritò dicitur Caro Christi in eo statu quo fuerit nota nesciri quia nihil in ea passibile nihil remansit in ea infirmum ut et ipsa sit per essentiam non sit ipsa per gloriam Leo de res Ser. 1. what their impiety would violate and more catholick to to avouch that the Body of our Lord is not ended but refined with glory nor hath changed the propriety but the mortality into the state and wonder of incorruption By meanes whereof it now appeareth in no lesse Excellency then before in humility and is no more a dishonour but a glory to our Saviour serving him as a Trophy of that conquest which he wonne in his flesh nay as a Triumph of that conquest of that conquest which he wonne in weakness Secura estore ca●o sanguis usurpastis coelū regnum Dei in Christo Tert. de resur carnis in weak flesh prevailing over the power of darkness And as thus it serves to his glory so as much unto our benefit to confirm in us the hope of a like advancement that having as Tertullian stiles it depositum carnis a pledge of our flesh in heaven we may expect our owne to come after a Ita dubitandum non est de consortio gloriae sicut dubitandum non est de communione naturae L●o ce resur Ser. 2. Anima Christi à principio suae conceptionis fuit gloriosa per fruitionem divinitatis perfectam Est a. dispensative factum ut ab ab animae gloriâ non redundaret in corpus c. Aquin. 3. q. 54. art 3. v. Geth loc com Et Melch. Cani loc theol lib. 12. cap. 13. not doubting of a fellowship in glory as we doubt not of a communion in nature A communion still reall in substance as before time in misery while he conversed here on earth For though his soul was originally glorious by the fruition of the deity yet for the work of our redemption he restrained that glory from flowing out into his body For who had bin accessary to his passion if his divinity had brightly shined through his flesh as one time it did on the Mount But having once accomplished that mysterie by his death then straight way his soul at his resurrection diffused her glory into the body although the body appeared not glorious unto the eyes of his disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad astruendam carnis veritatem fidemque resurectionis Jo. Damasc lib. 4. cap. 1. Quòd manducavit potestatis fuit non egestatis Aug. de temp Serm. 147. as being unable to endure so bright a lustre But yet then was his body discharged of all mortall affections For in that he took food it was not out of humane necessity but divine dispensation and done with like miracle as he fasted in the wilderness Neither was it for the refreshment of an hungry body but for the proof of a true body or if you will not to nourish his own flesh Cibo non indigebat corpus immortalitate donatum sed cum viventium in hac vitâ proprium sit edere necssario Dominus carnis resurrect per cibum potum demanstravit dubitantibus de ejus veritate Theod dial 2. Sic voluit dubitantibus exhibere cicatrices vulnerum ut sanant vulnus incredulitatis Aug Ser de temp 147. Non ex impotentia curandi cicatrices servarit sed ut in perpetuum victoriae suae circumferret triumphum Uener Beda Mysterio redemptionis peracta statim Anima in resurrectione gloriam in corpus derivavit ita factum est corpus gloriosum Aquin. 3. q. 53. art 3. but the faith of his disciples And to like purpose were his wounds ad sananda vulnera as St. Austin applies them to cure the wounds of their unbeleif neither were they any tokens of his weakness but rather ensignes of his glory in witness and remembrance of his noble victory But being once ascended into heaven He no longer concealed his glory but suffered it to stream forth into his body in all glorious abundance honouring it with all the graces that the deified na ure can receive and the divine nature bestow Graces surpassing the conceipt of man and how much more the expression yet what he hath discovered that was caught up into the third Heaven we may safely report 1 Cor. 12.2 being the gifts of Christs glorious body wherein ours shall be fashioned like unto it which is the project and intent of this work Fifth Part. The Project IT was the priviledge of Man at the Creation to be made after Gods image but a Communicatur homini