Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	eternal_a	spiritual_a	4,250	5	6.2137	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12213	A reply to an ansvvere, made by a popish adversarie, to the two chapters in the first part of that booke, which is intituled a Friendly advertisement to the pretended Catholickes in Ireland Wherein, those two points; concerning his Majejesties [sic] supremacie, and the religion, established by the lawes and statutes of the kingdome, be further justified and defended against the vaine cavils and exceptions of that adversarie: by Christopher Sibthorp, Knight, one of His Majesties iustices of his Court of Chiefe Place within the same realme.	Sibthorp, Christopher, Sir, d. 1632.	1625 (1625)	STC 22524; ESTC S117400	88,953	134

other words that follow namely In omni pietate c Take all the words of S. Paul together and they be these I exhort saith he that first of all supplications prayers intercessions 1. Tim. 2.1.2 and giving of thankes be made for all men for Kings and all that are in authoritie that we may leade a quiet and peaceable life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all godlinesse and honestie By which words so put together it appeareth That S. Paul would have Christians to pray thus specially for Kings and Princes not onely to this end which my Adversary supposeth viz. for the mantainance and preservation of externall peace and correspondencie of humane societie but to this end also and that chiefely that Pietie Godlinesse and Religion may by their meanes be continued countenanced and protected amongst them And this had the Christian Emperors learned in ancient time For Iustinian that Christian Emperor in his dayes Novel Const. 6. spake thus The true Religion of God and honest conversation of the Priests is our chiefest care Legum Theod. No●●el tit 3. de In●ae●● Samaritaine And in this sort likewise spake Valentinian and Theodosius Emperors saying The search of true Religion we finde to be the chiefest care of the Imperiall Majestie And therefore also did S. Augustine say long agone That it is enjoyned Kings from God Aug. contr Crescun lib. 3 cap ●1 that in their kingdomes they should commaund good things and forbid evill things not onely such things as belong to humane societie but such things also as belong to Gods Religion This cleare and most evident testimonie of S. Augustine to declare the authoritie of Kings aswell in matters Divine and concerning Religion as in matters Civill Temporall I alledged in the first Chapter of my former Booke pag. 10. whereunto neverthelesse as to many other things in my booke contayned My Adversarie is pleased to answere nothing The second Position he busieth himselfe in is that the Regall Power or authoritie is subordinate to the S●cerdotall or Spirituall It is true that Kings Princes notwithstanding their Regall power be subordinate and subject to God and his authoritie But what of this Indeede if Ecclesiasticall Ministers spake to Kings and Princes in their owne names and by their owne authoritie and uttered their owne will and pleasure there might be some reason in that which he would conclude but seeing they are to speake unto them not their owne will but the will and word of the Almightie and in his Name and as Embassadors Ministers Messengers and servants unto him no such consequent can be inferred 2. Cor 5 20. 1 Cor. 4 1.2 For if a King send an Esquier or any other inferior servant of his on a message to a Duke Earle or other Noble-man of the Realme This servant speaking in the King his Masters name and delivering his message is therein to be obeyed Will any thereupon conclude Ergo That Esquier or servant is greater or superior as in respect of himselfe or of his owne person then eyther the Duke or the Earle or the Noble-man No man I thinke will be so absurd And yet my Adversarie goeth on and amplifieth the Sacerdotall and spirituall power saying That how much the Soule in perfection exceedes the Bodie The eternall blisse the temporall felicitie The Divine Lawes the humane lawes By somuch doth the Spirituall authoritie exceede the Temporall But all this while he should remember and observe wherein and in what respects it is that this excellencie of the one above the other doth consist For as it is true that in respect of converting soules and fitting them for Gods kingdome by preaching of Gods Word Administring of the Sacraments and exercise of the Ecclesiasticall Discipline the Spirituall function and authoritie is to be preferred before the Regall or temporall So no lesse true is it that in respect of the temporall Power of the Sword externally to command compell and to punish offendors in causes both Ecclesiasticall and Civill the Regall Temporall Office and Authoritie is to be preferred before the Episcopall or Sacerdotall When therefore he supposeth that the King or Prince in respect of the Priest is but as the bodie is in respect of the Soule and that hee hath no more power and authoritie over Priests and Bishoppes then the bodie hath over the Soule How doth he prove this fond conceite For it is not the credite or testimonie of his S. Thomas as he calleth him who lived more then 1200. yeares after CHSIST and was overwhelmed with the corruption of his time and wedded to the Sea of Rome that can bee any sufficient proofe of that idle fantazie Yea it is apparant that to some purposes the Regall Power Office hath in it the nature and resemblance of the soule aswell as the Sacerdotall or Episcopall hath to some other purposes For as the soule commandeth the bodie so hath the King power to command the Priest and may by as good right punish all maner of offendors Civilly and by temporall punishments as Bishops and Clergie men may punish any Ecclesiastically and by the Church censures To make this the better to appeare beside that which is spoken in my former Booke observe first that Moses who was as a King or a Prince in Israell commanded not only the Levites Deut. 33.5 Deut. 31 2●.26 which bare the Arke of the Covenant of the Lord and that in a matter Ecclesiasticall and concerning their very Office but he commanded also even Aaron the high Priest in a matter likewise Ecclesiasticall and concerning his verie Office saying thus unto him Take the Censer Numb 16 46.4● and put fire therein off the Altar and put therein Incense and goe quickely unto the Congregation make an Attonement for them For there is wrath gone out from the Lord the plague is begun Then Aaron tooke as Moses commanded him c. He Exod. 32.21 2● moreover called Aaron the high Priest to an account for his bad doings and removed him for the same Whereupon Aaron answered humbly and submissively unto him as to his Soveraigne Lord saying Let not the wrath of my Lord waxe fierce c. Numb 12.11 In like sort did Aaron speake unto Moses in another place saying My Lord I beseech thee c. 1. Sam. 22.12.15 So did also Abimelech the high Priest answere to his king submissively and dutifully saying thus unto him Here am I my Lord c. Let not the King impute any thing to his servant nor to all the house of my Father for thy servant knew nothing of all this lesse or more The Prophets likewise as well as the Priests and high Priests did acknowledge this humble submission and subjection unto their kings as is evident by the example of the Prophet Nathan who when he came into the presence of the King 1. King 1 23. c. he made obeysance to the king upon his face to the ground

Bishoppe of Meath whom my Adversary mentioneth in his Epistle Dedicatorie I shall neede to say nothing of him because himselfe will ever be best able to speake for himselfe whensoever anie shall shew themselves in opposition against him But to proceede with mine Adversary if he be as he saith he is debarred from pleading for not taking the Oath of Supremacie Whom can he blame therein but himselfe for his so unjust refusing to take so just an Oath Against which throughout all his answere himselfe neyther sheweth nor is able to shew any good exception which no doubt hee would there have shewed where the Supremacie was purposely debated if he had beene able to have shewed it But to make him yet the more in excusable if he will still be obstinate which I would have neyther him nor any others to be I have here further and at large declared the right of the Kings Supremacie over all manner of Persons and in all kindes of causes Ecclesiasticall aswell as Civill for his all other mens most ample and most full satisfaction in that point And yet my Adversarie saith That he will Arme himselfe with little Divinitie and lesse Philosophie to enter the lists against mee which though it be spoken after the Papisticall manner proudly scornefully and like another Goliah yet therein hee speaketh truer then he was aware of For not to speake of his Philosophy which he sheweth indeede to be verie little this my Reply to his Answere will discover him to be as very a Punie in Divinitie as touching any good skill or found judgement in it as he is in Law In somuch that upon reading of this Booke his answere will appeare to be as good as no Answere yea that it had beene better for his cause if hee had beene silent and spoken nothing in it Such is the advantage that truth ever getteth against falshood when falshood dare be so bold to stand in opposition against it As for the multitude of his idle words his many needelesse Sillogismes his extravagant sentences and impertinent discourses I passe them over for the most part not vouchsafing an Answere to them they being inserted but to fill up paper to mispend time and vainely to delight and please himselfe and his followers But where he hath alledged any thing that 〈◊〉 materiall and pertinent to the cause and of weight or moment to that have I answered and replied as was fit I should In which my reply I have considered him not as he is Iohn at Stile for in that respect Iohn at Downe had beene fittest to reply unto him but as one that is an Adversarie to that Cause I propounded in my former Booke whatsoever his name or profesion bee And therefore doe I not so much answere the Man as the matter by him objected and alledged Now then although these be the Workes of a Lay-Man yet if you find truth in them esteeme them never the worse because of that For non quis dicat sed quid dicatur attende saith Isocrates to Demonicus And Gerson de exam doctr Panor tit de Elect. Ca●●gnificasti Saepè etiam est Holitor valde opportuna locutus And you know also who taught to this effect that plus credendum est vel simplici Laico Scripturam●● proferenti quam vel Papae vel toti simul Concilio For my part I desire no further to be beleeved then that shall be found true that I write neyther ought any others in their writings he they professed Divines or whosoever else any further to be beleeved then so And yet if that would any thing the more prevayle with the pretended Catholickes I can assure them that the Positions and Doctrine in both these Bookes of mine delivered be the Positions and Doctrine not onely of one but of many and those learned professed Divines as is to be seene at large in their sundrie workes and writings extant against the Papists which the Papists were never yet able nor ever will be able substantially and soundly to refell and confute And therefore I have no cause to be ashamed of my Teachers but doe thinke it rather honour and reputation freely ingeniously and thankefully to acknowledge as I doe where of whom I have learned these things But having thus answered his Epistle Dedicatorie I now proceede to that which followeth Of the first Chapter of the former Booke Concerning the Sapremacie MY Adversarie before hee commeth to answere to that Chapter in the first part of my former Booke concerning the Supremacie busieth himselfe much to declare two Positions The first is that the Regall Priestly powers or Offices bee distinct and for proofe of this he citeth Gelasius and some other testimonies But why doth he thus trouble himselfe in vaine For this the Protestants doe confesse namely that the Prince-hood and Priest-hood the Regall and Episcopall Powers or Offices be things distinct So that neyther the King may administer or execute that which is proper or peculiar to the Office of Bishoppes Pastors or Ministers Ecclesiasticall nor on the other side may any Bishoppe Pastor or Minister by vertue of that his Ecclesiasticall office or calling intrude or take upon him the use or exercise of the Civill or Temporall sword which rightly and properly belongeth to Kings and Princes Rom. 13.4 and to such as have that authoritie derived from them And therefore doth S. Chrysostome distinguishing their Offices say Ille cogit hic exhortatur Chrysost hom 4. de verb Esai V●ai Dom. Ille habet arma sensibilia hic arma spiritualia The King compelleth the Priest exhorteth The King hath sensible weapons the Priest hath spirituall weapons According whereunto S. Paul also saith of himselfe and of all Ecclesiasticall Ministers 2. Cor. 10.4 That the weapons of their warfare are not carnall but mightie through God It is true which my adversarie saith that the subject on which the spirituall authority worketh is the 〈◊〉 of man and the subject on which the Regall or Temporall authoritie worketh is the bodie of man But this difference maketh nothing for him as touching the point in Question For all men know it and himselfe will confesse it if he be not extreamely perverse that it is not the Soules of men but their Bodies that the King by his Regall authoritie worketh upon and which he commaundeth and externally compelleth to dutie and good obedience if otherwise they will not become obedient Neyther doth he punish any offendors in Ecclesiasticall causes Ecclesiastically and by Church Censures as Bishoppes and Ecclesiasticall Ministers doe but Civilly in a Temporall manner as namely by fining imprisonment banishment and such like corporall pecuniarie punishments as properly belong to the Regall Temporall authoritie to inflict But mine adversarie saith further that the end whereat the Regall authoritie aymeth is correspondencie of humane societie witnesse saith he S. Paul ut quietam tranquillam vitam agamus But why doth he leave out the

Peter in saying Subjecti estote Be yee subject distinguisheth the Christians to whom he writeth from the rest that were their adversaries and were heathens and Infidels But why doth he say againe that these words Subjecti estote Be yee subject doe no more specifie Subjects then Princes For is it not a senselesse thing to say or suppose when men are by expresse wordes exhorted to be subject to their Kings and Princes that these wordes should require no more of Subjects then they doe of Kings and Princes Yea when he requireth Christians to be subject to everie humane creature whether it be to the king as being the chiefe or unto governours as unto them that are sent of him 1. Pet. 2.13.14 for the punishment of evill doers and for the prayse of them that doe well doth he not by this his distribution of the humane creature apparantly shew that he meaneth thereby the King as Chiefe or Supreme and the other Temporall Magistrates Rulers or Governors that be appointed or allowed under him Little reason therefore had my Adversarie to say That by every humane creature in the Text thus distinguished by the Apostle himselfe into the King as Chiefe or Supreme and into others that be Rulers or Governors under him The King is no more compresed then the Pope For you see that the King is directly comprised and intended yea expressely named and so is not the Pope And this is so evident that even the Rhemists themselves doe likewise so teach and expound it namely That by everie humane creature in this Text S. Peter meaneth the Temporall Magistrates Rhem. Annot. 5. in 1. Pet 2.13 Howbeit hee calleth not Kings and Princes and other inferior Magistrates under them an humane creation as though they were not also a Divine creation and of Gods institution For there is no power but of God Rom. 13.1 2. Ioh. 19.11 But they are called an humane creation in respect that the externall forme and maner of their creation is usually such as that God hath beene pleased to allow men to ordayne and appoint it for the use behoofe and benefit of men For touching Kings and Princes some are so by election and some by birth and discent of inheritance and concerning inferior Magistrates under Kings Princes they be also created and made some after one sort and some after another But what forme of creation soever they receave from men yet when they are once so appointed 1. Pet. 2.13 they are then to be obeyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propter Dominū for the Lords sake as S. Peter here teacheth to shew that they be also Gods ordinance and of his approbation And therefore doth S Paul likewise teach That Christians must be subject to them Rom 13.1.2.3.4 5. not onely for feare or for wrath but also for conscience sake as being also Gods owne institution But my Adversarie at last confesseth that this part of the Text Whether it be to the King as excelling or to Rulers as sent by him with a reference to the precedent wordes doth establish in the King the Regall and Temporall Supremacie And this is enough if he would be constant and stand to his wordes For no other Supremacie or Authoritie in matters Ecclesiasticall doth the King clayme but that which is Regall and Temporall In asmuch as he claymeth not to punish any offendors in Ecclesiasticall causes otherwise then by finings imprisonments and such like Civill and Temporall penalties and punishments which belong to that his Regall and Temporall Authoritie to inflict and in asmuch as hee also meddleth not with preaching the Word Ministring the Sacraments Excommunication Absolution or whatsoever else that is proper and peculiar to the Bishops or Ministers function And seeing he is so equall and just as to denie Cleargie men nothing that of right belongeth to them Why should any Cleargie men or any men whosoever be so unequall and unjust as to denie unto him any thing that is his proper due as namely a Regall and Temporall Power and Authoritie to be extended and used against offendors in matters Ecclesiasticall aswell as in Civill For what Shall offendors in causes Ecclesiasticall that be and persist wilfull obstinate and perpetuall contemners of al Divine admonitions Church censures and Christian courses be held not fit to be restrained or punished Civilly or by Temporall Authoritie Would not such a libertie and impunitie prove extremely and intollerably mischievous And yet must such a mischiefe be endured or at least hazarded where Ecclesiasticall Authoritie is contemned and set at naught and that withall such contemners shal neverthelesse not be permitted to be restrained by the Civill Sword and Authoritie of Kings and Princes This argument I alledged in the first Chapter of my former Booke pag. 6. but my Adversarie is of such an excellent skill as that he can tell how to passe it over as he doth many things more without making any answere thereunto Wherefore that his evasion and distinction which is likewise the common evasion and distinction of all the Papists viz that Kings and Princes are to be obeyed when they command for matters Civill and Temporall but not when they command for God and his Religion or in matters Ecclesiasticall 〈◊〉 appeareth to be a most false most idle distinction being both in my former Booke and in this also much more largely reselled and confuted Yea it is so grosse and absurd as that at the very first hearing of it in this sort produced it sheweth it selfe to be verie senselesse and ridiculous For shall the King be obeyed when he commandeth for men and shall he not be obeyed when he cōmandeth for God Is not this to preferre Men before God Earth before Heaven the Bodie before the Soule the Common-weale before the Church and things worldly terrestriall and externall before things divine celestiall and eternall Rhem. Annot 6 in 1. Pet. 2.13 As for that which the Rhemis●s say That this Text giveth no more to any Prince then may and ought to be done and granted to an heathen Magistrate it maketh not for them but against them For if they will grant no more to Christian Kings and Princes then is due to heathen Princes ye● even so much sufficeth as touching this point if it be well 〈◊〉 Because it is verie cleare that even heathen Kings and Princes are and ought to bee obeyed Ezra 1.1.2.3 c. when they command for God his service Religion as is evident by Cyrus King of Persia who though he were an heathen King gave commandement to build the Temple in Ierusalem Ez a. 61.23 c. and was therein obeyed Darius also another heathen King gave commandement for the continuing of the building of that Temple and for the Sacrifices to be offered in it Ezra 7.12.13 c. and was therein obeyed In like sort did Artaxerxes though an heathen King give commandement for the reforming of the Church according to the

ground also I thus frame my argument That Church which holdeth a Religion Faith and doctrine differing or contrarie to that which was taught by the Apostles in their times is not Apostolicall But the Popish Church holdeth a Religion Faith and doctrine differing or contrarie to that which was taught by the Apostles in their times as is apparant if you compare them together examining the severall and particular Positions in these points of Controversie by the writings of the Apostles the rest of the Canonicall Scriptures as is also shewed at large in my former book whether I likewise referre you for the proofe of this Minor Proposition And therefore the Popish Church is not Apostolicall But mine Adversarie taketh here exception to our Church affirming it in three points to be hereticall First in the point of Iustification For he saith it was the heresie of the Symonians and Eunomians to hold Iustification in Gods sight by grace and by faith onely as the Protestants doe And that S. Augustine also affirmeth it to be an error that sprung up even in the Apostles dayes But touching the Symonians they held Ir●n libr. 1. c. 20 as Irenaeus declareth That they were to be saved by the grace of Simon Magus their sect Master whom they make their God and Saviour The Protestants hold no such abominable thing but contrarywise hold that they are to be saved by the grace of CHRIST What Is it all one with Papists to be saved by Simons grace and by the grace of CHRIST As for the Eunomians such was their doctrine of Faith as that they rejected or made no reckoning of good workes at all Aug. hares 54. Yea they held as S. Augustine sheweth Quod nihil homini obesset quorumlibet perpetratio peccatorum That the committing of any sinnes whatsoever did not hurt a man The Protestants teach no such wicked and damnable doctrine but cleane contrarywise doe teach that the Faith that justifieth and saveth a man is not a dead but a lively Faith that is such as is accompanied with good works and with a godly conversation although Ierem. 23.6 Ierem. 33.16 2. Cor. 5.21 Rom. 10 4. Rom. 9.30.31 32 Rom. 3.14 Ioh 3.14 15 16. Iohn 1.12 in the act of our justification in Gods sight and censure it is Faith alone and not the workes that is the hand or instrument whereby wee apprehend or receave CHRIST IESVS who is indeede our righteousnesse As the eye in respect of the rest of the members wherewith it is accompanied is not alone yet in respect of the power and facultie of seeing it is sole and alone And as in fire likewise there is both heare and light and the heate is not alone but accompanied with the light and yet it is the heate onely and not the light that warmeth the bodie So in a man justified there is Faith and good workes accompanying it and in respect of the good workes wherewith it is accompanied it is not sole and alone but yet in the Act and point of Iustification in Gods sight as it apprehendeth Christ our righteousnesse it is sole and alone good works having no part with it in that action As for that which is alledged out of S. Augustine I answered it in my former Booke and now I answere it once againe Aug. de fide oper cap. 14. or rather S. Augustine himselfe answereth it whilst he sheweth That the error which sprung up in the Apostles dayes was of such as held Faith onely to be sufficient to salvation although they did no good works at all but lived wickedly dissolutely lewdly which is indeede an error and a grosse error Galat. 5.6 Iam. 2 14. 1. Pet● 29.11 12 2 Pet 1 10. 1. Iohn 3.10 and which the Protestants with S. Augustine with S. Paul with S. Iames with S. Peter with S. Iohn with all the rest of the sacred Scriptures doe likewise utterly condemne The second point wherein he supposeth heresie in our Church is concerning their Popish Purgatorie It is true that we denie it Neyther are the Papists able to prove the deniall of it to be eyther heresie or error My Adversarie saith That Luther Calvine others did likewise denie it what of that was it therefore heresie Or in what Church was it censured and condemned to be heresie If by any he must say it was by his owne the Popish Church which condemneth indeede not only that but all other doctrines and Positions of the Protestants wherein they differ from them be they never so true But it is proved in my former Booke Col●s 2.19 That Papal Rome is the whore of Babylon and that the Popish Church hath not Christ but Antichrist to be the head and to rule and raigne over it Neyther is it mine opinion alone that the Pope of Rome the head and ruler thereof is the grand Antichrist and consequently his Church the false Antichristian Church but it is the opinion and position of all sound Protestants likewise as their many and sundrie learned Works written in defence of that Protestant Position against the Papists doe plentifully and at large declare Now then is it any mervaile or any matter that the false adulterate and Antichristian Church condemneth the right beleeving Orthodoxe and true Christian Church and her Positions Yea in this point against their Purgatorie did the Apostolicke Primitive and most ancient Church beleeve as wee doe For S. Paul saith 2. Cor. 5.6 8. Thil. 1.23 of all Gods people That whilst they are in the bodie they are absent from the Lord and that when they goe out of the bodie they are present with the Lord. And so holdeth S. Cyprian Cyprian de mortalitat sect 2 ●d●t 159● That the servants of God then have peace and then enjoy free and quiet rest And that being drawen out from the stormes of this world they arrive at the haven of their everlasting habitation and securitie Againe he saith Ad refrigerium justi vocantur ad supplicium rapiuntur injusti The righteous are called to a refreshing Ibidem sect 11. the unrighteous are haled to torment Ibidem sect 14. In somuch that hee saith further concerning godly persons when they die that Nec accipiendas esse hic atras vestes quando 〈◊〉 ibi indumenta alba iam sumpseriut For them blacke mourning garments are not to be worne here because they have there alreadie put on white rayment Iustin respons ad Orthodox quaest 75. Iustine Martyr likewise saith That after the departure of the soule out of the bodie there is presently made a difference betwixt the just and the unjust For the soules of the just goe to Paradise where they have the comerce and sight of Angels and Archangels c The soules of the unjust to the places in Hell Hilar. in Psal 2. S. Hillarie also observeth out of that which is mentioned in the Gospell concerning the Rich-man Lazarus that as