Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	body_n	heaven_n	soul_n	16,244	5	5.2792	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13952	A briefe institution of the common places of sacred divinitie Wherein, the truth of every place is proved, and the sophismes of Bellarmine are reprooved. Written in Latine, by Lucas Trelcatius, and Englished by Iohn Gawen, minister of Gods word.; Scholastica, et methodica, locorum communium s. theologiæ institutio. English	Trelcatius, Lucas.; Gawen, John, minister of Gods word.	1610 (1610)	STC 24261; ESTC S103024	183,328	620

of the bread and Wine into the Lordes body and bloud or by k Impanationem a passing into the bread or by locall inclusion or lastly l ●nex stent●am Indistantiā by a beeing in or closenesse but it is Sacramentall and Spirituall which Gods will and authority declared by the worde of Institution effecteth Sacramentall because according to the nature of Sacraments it consisteth in a disposition and relation by which Christ together with the signe exhibiteth the thing signified to the Communicants and sanctifyeth the breade and wine that they may be the signes of the thing signified being conjoyned together by a Sacramentall vnion Spirituall because the body and bloud of Christ being not simply and as they are in themselues things subsisting but Intellectually and vnderstandingly to be considered are proposed in these mysteries and are offered to the mind not to the body to Faith not to the senses being also with the mind and with faith alone to be taken and receyved Of this maner there are three grounds The Institution the Verity and Manner of Christs body and the Nature of the Sacraments The Institution for Christ instituted the Sacrament of our communion with his body and bloud whereof wee are spiritually partakers by Faith for after no other manner can it bee beleeved that the present body of Christ is exhibited in the Supper but as it is truely receyved as the spirituall meat of the soule vnto life The manner and verity of his body for seeing the body of Christ being coessentiall with ours is circumscriptiuely in Heaven wheresoever he will and cannot be in earth by a maner invisible incircumscribed infinite indefinite al and every of which maners overthrow the verity of a body we must altogether confesse that Christ being bodily in heaven is neverthelesse after a Sacramentall manner in body present in the Supper m Heb. 2.17 Luc. 24.29 The Nature of the Sacraments for Faith should cease in the Sacraments if the very thing which is beleeved were otherwise present then after a sacramentall manner n 1 Cor. 11.17 neyther indeed doth the omnipotency of God or a miracle invert or evert this sacramentall manner of presence Not Gods Omnipotency because when there is speech made of that effectuall and actuall power of God the will of God revealed in the word must needes goe before To which will if any thing be contrary it is from it necessarily excluded as that also which is by nature contradictory not a Miracle because neyther miracles which are indeed aboue nature should be sayde to be against nature taking away and withall leaving a substance or naturall quality nor is it probable that a thing which is extraordinary is done in an ordinary Sacrament of the Church And these things haue wee spoken concerning the Presence of Christes body and bloud in the Supper Now are we to see concerning the Communicating and the eating It is needfull that both the ground and the manner of the Communicating of Christs body be considered and discerned The Ground is the vnion in the Supper and the same two-fold the one of the body and bloud of Christ with the bread and wine which is called Sacramentall and pertaineth to the Forme of the Sacrament the other of the same body and bloud of Christ with the beleevers pertaining to the end of the Sacrament The Former consisteth in 2. thinges in the conjoyning of the Signe and the thing signified whereof wee haue spoken and in the joynt receyving of both in the lawfull vse because in the vse instituted they are receyved o Simul licet non similiter together though not alike both conjunctions are not naturall nor corporall nor yet simply obligatory or binding but Sacramentall whereby the thing signified is conjoyned to the Signe and the matter of the Sacrament to the Sacrament and are ioyntly perceyved in the true and lawfull vse thereof The Latter is our Essentiall Reall and spiritual communion with Christ p Eph. 3.16.17 5.29.30 1. Cor. 6.15.17 1. Ioh. 3.24 Essentiall if the things which are vnited be respected Reall if the truth of the Vnion Spirituall if the manner whereby the vnion is made bee considered The things which are vnited are Christ and his Church the Verity thereof the name of Vnion confirmeth and divers similitudes in Scriptures doe shadow forth the Manner is not simply Intellectuall or vulgarly Supernaturall but plainly Spirituall Divine and Heavenly whereof the question that it is is manifested vnto vs by the word of God both simple and Sacramentall but the question how it is is so mysticall and secret that even an Angell cannot comprehend the mystery thereof r Ep. 5.30.32 From this two-fold vnion a twofold manner of Communicating also ariseth The one is Sacramentall or Externall of the Signes which is made by the taking of the bread and wine as according to the Institution ordinance of Christ they are the holy signes of his body and bloud ſ 1. Cor. 11 26. For as the bread and the cuppe of the Lord is corporally eaten and drunke so is the same eaten and drunke Sacramentally wherof the bread and the cuppe are a Sacrament even after that manner as the Sacrament of his body is called his Body and the Sacrament of his bloud is called his Bloud by a Sacramentall manner of speaking And this maner of eating is Temporall and may bee iterated The other is Spirituall and mysticall to witte the very receyving of Christs body and bloud in veritie by the Spirite by which Christ is spiritually applyed vnto vs that wee beeing made one with him might by his spirite be quickned to life eternall t Ioh. 6.46 48. and so this spirituall communicating doth not onely signifie Faith but also application which is made by faith our communion with Christ whereupon sometimes it is called faith in Christ sometime the communion of Christes benefites and sometimes our ingraffing and incorporating into Christ Now it is called Spirituall partly because it is effected by the worke of the holy Spirite u 1. Cor. 12.13 Partly because it is by faith onely receyued and partly also because it pertayneth to the Spirituall life And this manner of communicating is dayly continuall incessant From both we exclude the corporall or all communicating of Christs body and bloud in the Supper From the First because the signe is receyved with the mouth and not the thing signified From the Second because a spirituall thing cannot be receyved bur Spiritually The Adoration or Bread-worshipping remayneth which by a false supposition both of the presence and of the communicating of Christs body bloud superstition hath devised For albeit all the godly doe worthily confesse that this Sacrament is to be handled with great Religion and Reverence which Reverence the Fathers sometimes called by the name of Adoration and Christ himselfe is to bee worshipped in the mysteries both as hee is God as he is

same pertaineth to a Divine and to the Principall end of Divinity which is Salvation is generally limitted as it were within 2. boundes of places and times for wee must necessatily know and discerne a double estate of man the one in this life while hee is in the way the other after this life when hee shall attayne to the last Gaole eyther of felicity or eternall death In this life wee are wont ought to consider a double estate of man according to the distinction of the works which indeede passe from God to the creatures by an outward and temporall action the one of nature the other of grace that belonging to man as he is naturall as touching himselfe this as hee is to bee advanced by the grace of God aboue his nature and naturall condition The Former State of man in this life which is according to nature ought to bee discerned and distinguished according to the divers condition and consideration of Nature Now the Nature of man is two wayes considered one way according to his Beginning and first Originall condition and creation the other way according to the Change and Corruption which followed after as man fell from his Naturall goodnesse by his owne mutability and fault into the evill of Nature and guilte or sinne wherevpon there ariseth a double Estate of Man in Nature the one of Integrity the other of Corruption OF THE STATE OF Integrity or first Creation of MAN according to the Image of GOD. The Part Confirming CHAP. II. THe State of Integrity or the first creation of man before his Fall is a singular worke of God in Nature whereby hee made man a Reasonable creature being of a compound or double nature according to his Image for his owne glory and the good of Man himselfe The Efficient Cause is Iehovah Elohim The Lord God or God in the Plurality of Persons and Vnity of Essence for there is but one finishing or perfecting of the worke of one Essence though according to the distinction of the persons the order of working is distinct For the Father created by the Sonne through meanes of the power of the Spirite himselfe Now God effected it both by a cōmon consultation will and consent going before a Gen. 1.27 and by a manner of of effecting or creating partly immediate if you respect the soule which God of nothing created by infusing and infused by creating b Gen. 1.7 partly mediate if you respect the body which was brought forth from a matter pre-existent The Matter or Subject of this first estate is humane nature endued with all perfections which in thēselues might befitte for a thing created according to the condition thereof Now whereas wee call it a matter wee vnderstand not onely that which is incorporeall or the corporeal onely but that which is composed and as it were tempered of both for there are two essentiall partes of this Subject or humane nature whereof wee treate the Body and the Soule the truth whereof ought to be discerned and distinguished by their first Beginning Substance and Qualities By their first beginning because the bodies of our first Parents were created of a matter preexistent or having a fore-being eyther neere as the body of Eue of Adams ribbe and the body of Adam of the dust c Gen. 2.7 22. 1. Cor. 15.45 or remote of the 4. Elements which Synecdochically are vnderstoode by the name of earth as being an Element for substance and quantity predominant but the soules were created of nothing by the vertue of Gods infinite power as after the same manner God createth new soules in every body for they are not brought forth from the body d Per traducem by derivation but are brought into the body by creation e Psal 33.14 Zach. 12.1 Heb. 12.9 nor are they forced out by the power of the matter as other living creatures as well perfect as imperfect for they are simple spirites which are neyther divided nor changed nor corrupted By Substance because the bodies are compound substances furnished with diverse Organes or Instruments by which the soules exercise their powers and faculties but the soules are substances both simple and immateriall for being compared to other materiall thinges they consist of no matter and that they haue not any materiall matter their beginning and originall hath taught as also immortall not absolutely by themselues by the Law of nature or composition for God alone being life it selfe is by himselfe immortall but by the grace of God the creator and his divine will which created the same to be such that though it had a beginning yet it should not haue an end f 1. Tim 6.16 Luc. 16.22 23.43 By Qualities because even their bodies had also an incorruptibility not in their owne nature absolutely for everything composed of contraries is corruptible but by Gods grace whereby man was able as touching his body not to die vnlesse through his g Gen. 3.19 Rom. 5.12 Iac. 1.15 owne fault hee had voluntarily brought on himselfe the first and second death also a Bewty so that there was not any Infirmity or deformity but a convenient proportion and a most godly well ordered constitution but the Soules which are humane and as they are so had two principall faculties the vnderstanding and the will according as the obiect of them is two-fold to witte Being and Goodnesse to which faculties as beeing Subalternall all the other are referred For the vnderstanding apprehendeth Being and Truth the vniversall indeede by it selfe but the particular by sense The Will inclineth forward to good which because it is in the things them selues it doth not properly draw and take vnto it the very things but is drawne of them The Forme of this first Estate of man is limitted in the condition and consideration of the Image of God according to which man was created Now we call the Image of God that likenesse whereby man resembleth the nature of his Creator after a convenient manner of his nature partly in the soule properly partly in the body because of the Soule Last of all partly in the whole and entire person by reason of the vnion of both In the Soule whether you respect the Nature thereof and the faculty of substance or the Faculties or lastly the qualities of the habites wherby they are perfected The Substance of the Soule resembleth the Nature of God according to her condition and the measure of the condition for three causes first because as that so this also is one though it cōsist of many faculties as her essentiall partes For of one singular thing there is but one substantiall forme Secondly because as that is so also is this simple spirituall immateriall Simple in respect of the materiall i Act. 17.26 Spirituall in respect of the bodies k Gen. 2 9 Immateriall in respect of Originall l Gen. 2.7 Thirdly as that is so is this also incorporeal

not that is the Church ambiguously so called or that which is Hypocriticall that which hath neyther these nor that is not a Church at all But because the particular Church which hath these markes eyther hath them perfectly or according to parts and againe both wayes according to the quantity and quality diversly eyther more or lesse eyther more purely or more vnpurely Hence it commeth to passe that particular Churches both diversly erre and oftentimes fayle they erre more or lesse according as they either cleaue to the truth or swerue from the same x 1. Cor. 13.9 Rom. 7.23 Mat. 6.12 they fayle partly because they are not alwayes conspicuous in order regiment and continuall succession and partly because sometimes they vtterly perish by Apostasie and corruption y Apoc. 13 4.8 The End of the Church in generall is the glory of God himselfe or the prayse of the glory of his grace but in Particular the end of the Invisible Church is the salvation of the Predestinate and of the visible the consummation fulfilling of the body of Christ out of them that were generally called OF THE CHVRCH The Part Confuting In Defence of the Invisiblenesse of the Catholicke Church against Bellarmine cap. 12. Lib. 3. THE DISTINCTIONS I. THe Church is two wayes vsually considered eyther according to the outward matter and forme thereof or according to that which concerneth the whole or vniversall and inwarde forme thereof In the former sence it is called visible but in the latter invisible even the Scripture it selfe granting or condiscending herevnto which for this end calleth the Catholicke church the church of the first borne who are written in heaven the body of Christ not naturall but mysticall the Spouse all whose glory is inward II. THe reasoning is of no validity which is drawne from the particular church to the catholicke or Vniversall because those things pertaine not to every singular part which yet are most truely spoken of the whole in generall and indivisibly Now these are particular churches whereof there is mention made Numb 20.3 King 8. Act. 20 Act 15. ver 3. 4. Act. 18. 1. Cor. 15. Gal. 1. Phil. 3. III. THe conclusion is inconsequent from the catholicke church to a Particular for neyther doe all the conditions or properties of the whole church fitte to every part therof eyther alwaies or altogether and those two propositions Mat. 16. 1. Tim. 3. are to bee vnderstood of the catholicke and invisible church as all the circumstances thereof doe evidently proue For the foundation of the church cannot bee sayde to be visible or sensible whether you vnderstand Peter according to the confession of the Adversary for it cannot bee seene or Christ for hee is the mysticall head of a mysticall body or the confession of faith for faith is onely to be perceyved by the vnderstanding Neyther treateth hee of the Church over which Timothie was chiefe in respect of the visiblenesse therof but so farre forth as it was a parte of the catholicke invisible Church and did only comprehend those which were in very deed of the houshold IIII. THe name of Church is termed properly or Figuratiuely by the exposition or opposition of the two entire parts of the Church which are the Pastors and the Flocke For properly and absolutely it signifieth the vniversall body but oppositely this or that parte of the Church but in the place cited Mat 18. it is taken oppositely for the Rulers of the Church themselues who commonly are called the Church representatiue V. THe Argument which is not grounded vpon the authority of Scripture but vpon the bad exposition of Augustine concludeth nothing Now the proper translation and natural sense of these wordes In them hee layde a tabernacle for the Sunne is that God placed Tent in the Heavens or a certaine glorious seate for the Sunne VI. ESay 2. Dan. 2. Mich. 4 Mat. 5. Ans There is no good proceeding from the Figuratiue formes of speaking by which the dignity majesty of Christs kingdome or of the Catholicke church is set foorth to the visiblenesse of the same For eyther all that Majesty of the church as it is catholicke is inwarde or if it bee outward it belongeth not to the church as it is catholicke but in regard of the diverse and particular circumstances of place time and persons Of Place because that may be true a Secundū quid after a sort or in part concerning particular churches which absolutely and simply cannot bee spoken of the Catholicke Of the Time because the maner and fashion or outward appearance of the same is divers For the church is at one time more conspicuous then at another but it was most conspicuous at the time of the first preaching of the Gospell Lastly of the Persons because of the outwarde concourse of men eyther good or bad which Augustine against the Donatists proveth to haue beene in his time most populous VII Two times onely doe not make the vniversality of the church but all times from the beginning of the world to the end of the same Neyther could the church of the ancient people either be knowne by circumcision or were the gifts of the holy Spirit visible in the new Testament Not the one for al they which were of the circumcision did not pertaine to the catholicke church Not the other because the grace of the goly Spirite is not to be perceyved by the outward sence VIII THe church is called so aequivocally either simply absolutly or after a sort as touching some particular limitation of the same the church absolutely so called comprehendeth the Angels but after a sort so called either comprehendeth the whole vniversality of men in heaven and in earth and so the Soules of the dead or onely that vniversalitie of men which is on the earth The Society of these as they are elect is mysticall and spirituall and therefore not well compared to politicke or civill societies neyther doth the outward societie of the sacraments whereof Augustine speaketh cause any man to bee a member of the catholicke Church but of a particular Church onely IX THere is no consequence eyther frō an aequivocation or from the vnlike manner of the church the aequivocation is in the word Church which signifieth eyther the catholicke church Invisible or Visible Now the manner of the Iewish and Popish Church is vnlike because God commanded the form of the one but of the Popish church not at all and they that were partakers with that Church did partake in holy things and such as pertayned to the condition of that church and not in all things promiscuously or confusedly X. THere is one necessity absolute another conditionall the necessity absolute is that if wee will bee saved we adjoyne our selues to the catholicke church out of which there is no salvation but the necessity conditionall is that wee adjoyne our selues to this or that particular church for there is a twofold condition the one