Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	blood_n	body_n	heaven_n	3,657	5	5.5698	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49441	A treatise of the nature of a minister in all its offices to which is annexed an answer to Doctor Forbes concerning the necessity of bishops to ordain, which is an answer to a question, proposed in these late unhappy times, to the author, What is a minister?	Lucy, William, 1594-1677.	1670 (1670)	Wing L3455; ESTC R11702	218,889	312

Luke 22. 19. to speak of which is only pertinent to the thing in hand The two first Evangelists affirm that only his Disciples were with him see Mat. 26. 19. The disciples came and said to him so Mark the 14. 16. The disciples went forth but St. Luke comes more close and in the 14th verse of the 22. Chapt. saith And when the hour was come that was to eat the Passeover he sat down with the Twelve Apostles So then here we have them who were with him not intimated only by their general name of Disciples which they had in common with the Seventy but the name of their particular Office which was appropriate only to them St. Luke doth particularize in the Case of these men sent into the Town St. Matthew vers 17. where before leaves it at large That he sent Disciples but how many or who is not discovered by him St. Mark Chap. 14. v. 13. punctually sets down the Number he sent two of his Disciples But St. Luke 22. 8. tells who they were James and John I put down this to shew the punctuality of that Evangelist in his Description who writing after the other seems more particuarly to set down some things than the other did especially in this Story Well we see who they were that were with our Saviour at the Celebration of his last Passeover and the last indeed that ever was or could be exacted of the Jews That at the Celebration of it and so likewise at the Institution of the Lords Supper his Twelve Apostles were those that were with him Now they being at Supper in the places before alledged you may observe that he took bread c. But in the 10th of the 22. of St. Luke at the later end of the verse he said this do in remembranc● of me this do hoc facit● do this thing this thing ye see me do It cannot relate to their own Actions which were only eating and drinking which could in no resemblance Communicate the Death of Christ But Consecrate the Bread and Wine with a Benediction with this Expression this is my body this is my blood and so in my place distribute this in Commemoration of me for although in St. Luke this very phrase do this is only applyed to the Bread yet St. Paul according to what he had received from the Lord 1 Cor. 11. 25. saith that he used the same to the Cup likewise this do ye as oft as ye drink it in remembrance of me and indeed St. Luke doth most punctually imply the same although not expresly enforce it in verse 20. likewise also the Cup after Supper saying This likewise referring as St. Paul expresseth to the Conclusion of the 19. verse Do this likewise in remembrance of me he said the same likewise ter the same manner concerning the Cup. Well you see both of these how they are to be celebrated according to Christs Institution now there is a Question raised which I do not find from Christs time downward untile now Who is the Minister of this Sacrament SECT II. Who the proper Minister of this Sacrament THere are many disputes I grant but moved newly there is as I hear though I read it not a Question Whether there be any proper Minister or no of the Communion Consider therefore with me this Text There were none with our Saviour but the Twelve Apostles it is said to these Do this from that Time downward it hath been held that none but Apostolical men Successors of them should do it It is a Thing of the greatest and highest Concernment to a mans Soul that ever was Heaven or Hell is at Stake upon it if we misse Consider it is a kind of lifting up a Creature beyond its Nature Bread and Wine to the body and blood of Christ it is no matter which way one way or other it is a Command given to a selected Number of men These are described by that Office not by a General Notion to be the men are spoken to who then can conceive but so great a power with so great a blessing should be Committed to such men Well then I think it clear here was a Covenant instituted what it was is in other places and Laws of our Saviour described and belongs not to my businesse this only appertains to my businesse That the Apostles were Instituted and they only the Ministers of it only this little I will adde lest some mens observation may stagger at it SECT III. The Communion was Instituted before our Saviours Death THat though our Baptism may perchance appear to take its force from some Command of Christs after his Death yet this of the Lords Supper was now instituted before and yet doth relate to his Death First because Circumcision was not determined but the Passeover was which prefigured the Lords Supper and this which he now celebrated and had finished was the last which by Gods Command should be celebrated among the Jewes Secondly because the Death of our Saviour was at hand so near that there could be no Communion interposed betwixt this and that and therefore it was as it were given in the very Nick of time and as while the Passeover was on foot no Communion could be expected so as soon as that is expired no I●terim betwixt this and that This must appear in its Institution I have done with this I only Consider that as in humane Affairs he that should take upon him the Kings person to act as he without he make him Chancellor or Judge enters into an high presumption so and much greater must his pride be that dares to act Christ in the Sacrament to call for a Sacramental Virtue to the Elements without his Authority which seems to be granted only to this Sort of men and to none other thus I think you see the full Commission of the Apostles until now restrained to the Jews and they were instituted as yet Preachers of the Kingdom of God to come At this Institution of the Communion the Celebraters of that That they and the other Disciples did baptize before is evident That they did not do it without a Commission in honour to them and their piety I am resolved it could not be But what that Baptism was or when or how farr they had a Commission I find not and therefore dare determine nothing CHAP. IV. Gods Method for Mans Salvation WHen our Saviour was Dead and had suffered for the Sins of Mankind he then brake down the partition wall that was betwixt the Jew and Gentile he then as he suffered for the Sins of the whole World so he took Care how all the World should be partakers of these Sufferings of his he could by Divine power have stamped their Souls with infused Graces and by Compulsion have forced men to that ●aith which should be saving but then Heaven and Hell had not been praemium poena he took therefore such a Course as might most ordinately bring men to his

have a fit foundation that is the Will or Law of God Thirdly That it have its Terminus or Correlate co-existing which is Christ as his head and the rest of the Church as his fellow members both which are and shall be alwayes co-existing and therefore this must be a real relation and therefore now to come to answer Durands Reasons why it is Relatio rationis The first of which is As saith he money receives its value and price from humane institution so saith he do natural things receive the nature of a Sacrament from divine institution but money receives its price and value from a relation of humane reason so appointing it therefore saith he these things receive the nature of a Sacrament from a relation of divine reason so appointing it therefore again saith he since a Character is that by which in orders one man is capable of giving the Sacraments and another in Baptism to receive them it is nothing but a relation of reason by divine institution I consent so far as he saith it is a relation without any dispute but it is a relation of divine making and confirming and therefore not barely a relation of reason which in its use of speaking is referred to the constitution of mans soul but it is a real relation such as God makes for if those are real relations which naturally result out of the principles of nature because that is Gods Ordinance much rather are those real which by the immediate hand and power of God are ordained as this and therefore although I think he hath better explained the nature of this Character than others yet he spake too diminishingly of such a most heavenly and divine work to call it a relation of reason and therefore that learned man had very ill luck to boast of that place Ecclesiastic 24. 31. as in the vulgar Qui elucidant me vitam aeternam habebunt They who manifest or make me that is wisd●me clear and easie shall have everlasting life This as if he had done he modestly glories in but as I said most unhappily for this Text is only in the vulgar not in the most original Copy which is the Greek which is the most original language that Book is delivered to us in I must confess the sentence is heavenly it is a noble work to clear an obscure piece of wisdome and free it from the incumbrances of Scholastick discourses and I am perswaded as he was of himself he did it only he gives it too poor a name for by this way all the great effects of Baptism are justified of making us the Sons of God members of his body the Church and yet men need be troubled with none of these nicityes which the School is perplexed with as when a Covenant is made with men and their Seal set to it they will be forced to make it good though their will be wicked by the Justice of the Land so God who is Justice it self will make good whatsoever promise he hath made and set his Seal to We need not seek for new entities in the soul whether powers or habits here is this real relation stampt which is most invisible but yet most sure and therefore the safest way for any man to speak in this case SECT IV. What is the Subject of this Relict IF any man shall enquire in what Subject this relation is placed I must oppose all in that as well as the former Some put it in the soul immediately some in the understanding which hath most prevailed some in the will I in neither but the whole man who is made a member of God the very body is a member of God Shall I take the members of God and make them the members of an harlot and therefore the whole man is the Subject of this relation or rather the relate for relations whose nature is ad aliud their beings do not so properly exist In as Ad and because the man is the Subject of this blessed Covenant therefore this indelibility of the Covenant consists only in this life where the soul of man and his body are united not with the soul in heaven or hell as is imagined in generall by the School for which I see no Argument of strength objected That which is said That if a man baptized after his death with Lazarus should be raised again or a Priest who had received Orders should that man be consecrated or baptized again ● answer no for although there was a suspension of the personality of that man yet he is the same individuall person he was and hath the same relations he had If he arise in the same flesh he hath the same fatherhood and filiation to the same persons he hath the same similitudes and dissimilitudes the same equalities and inequalities and therefore likewise as in these so in this he is the same Thus the nature of this relict being explained as I hope so far as is usefull to the understanding of any man we see which way to expound that place before touched Gal. 3. 27. As many as are baptized into Christ have put on Christ. What have they in the preterperfect Tense have they renewed themselves according to righteousness and true holiness have they cast off the polluted raggs of their corrupted nature and cloathed themselves with the glorious robe of Christs righteousness no not in act but in obligation like him who is admitted into any Corporation or Office of Government he presently is a Governor and we may say hath taken upon him and put on the Government of that place when perhaps he never did nor perhaps ever will do act of justice yet he hath the bond and obligation to do it immediately he is responsible for his neglect so is it with men baptized when they are baptized into Christ they have taken this duty upon them and they are by a new bond which is the relict of this Baptism made debtors to Christian duties whether they pay them or no. SECT V. My Definition reconciled with this Discourse THere is yet one Objection left which I think my self bound to satisfie which is That I defined this relict of Baptism by the Genus of a power but in all my Discourse I have made it a relation for answer to this I say I defined it by that which delivered the nature of it most clearly to our capacity the essence of powers being more easily discerned than that of relations But farther conceive that these moral relations either are powers or the immediate foundations of them as we may discern in those which are instanced in before as a King a Judge a Mayor and the like These either are those powers or have those powers most naturally flowing out of them about which if any will contend I am weary of Dispute Let him correct the Definition and say It is a relation by which a man hath a spiritual power and it will come all to the same effect I have done

Pauls saying 1 Cor. 9. Woe is me if I preach not the Gospel and then Glosse upon it that St. Paul meant none of these preachings I have named it is true he did not but yet Consider that St. Pauls preaching was infallibly inspired and there he might have full assurance of what he delivered with Ease without Pre-thought what he should deliver which we have not without mighty pains and study therefore his preaching was by the power of his utterance and yet he St. Paul did not only use vocal preaching but writing and those Sermons he wrote have been I dare say more beneficial to the Church than those he preached and then we read those very Sermons which he wrote His Epistles are very Sermons we have the same and there is reason if we be not self-conceited that they should do as much good amongst us as the Ro●ans Corinthians Galathians c. If they be hard to us in many places I doubt not but they were hard to them and we have besides these Expositions of the Fathers in the Ancient Church by which Souls were directed to heaven and all that have been saved these 12. or 1300 years have been saved by them unlesse some few of late who have found a new Road to Heaven Well then to end This is a low degree of preaching but is pre●ching and preaching the Gospel These are Sermons which St. Paul and the Church thought fit to be divulged for the Salvation of men SECT XVI To what Preaching every Presbyter is bound I Have expounded what preaching is now let us see to what preaching every Presbyter is bound First without Question every Presbyter should be a ruler so St. Paul in the 3d. Chapter of this Epistle verse 5. For if a man know not how to rule his own house how shall he take care to rule the Church of God there he supposeth That he must be a Ruler otherwise his Conclusion were nothing drawn from the Governing his own house There ruling is necess●ry in a Bishop or Presbyter for you will see hereafter that these Offices had one name and in many things agreed Now there you see ruling is required in a Presbyter and he himself will not say that this was a Lay Presbyter But then Consider that in this whole Character of a Presbyter there is no one word of preaching although there is of ruling and can you think if a Presbyter were chosen such as St. Paul here nominates it were amisse But it is objected Tit. 1. 9. there it is required that he should be holding fast the faithfull word as he hath been taught that he may be able by sound Doctrine to exhort and convince the Gainsayers I may well think this to be a Caution of Advice not necessity But if Timothy had chosen and ordained such as were prescribed him they might have been men sufficiently qualified yet ex abundanti if this might be had in another Condition although that were well yet this would be better there is a latitude in Good though not in Truth but then let let us scan the Text suppose it be a requisite ●irst let us observe that he must hold fast the faithfull word that is the word I conceive of the Gospel hold fast that is apprehend it strongly adhere close to it as he hath learned so we in our Translation or in learning as the Margent or secundùm Doctrinam Sermonis as Beza the businesse will not be much It must either be holding fast that Doctrine which he hath learned heretofore and then there will be little left for new Invention or else it must be he must hold the faithfull word in his teaching and then I answer this will be made good in the reading the Scriptures in the reading or repeating Homilies The next Clause is That he may be able to exhort and convince Gainsayers This likewise will be acted in the other But Consider first Can any man think that this ability must be understood in such a vast Capacity as that every Presbyter must be able to Convince all ill Opinions of Gentilism Judaism Surely I believe not If so I dare say nor he nor any Fellow he hath is a Presbyter I remember once in a Conference with a Gentleman of his mind a Presbyter I proposed to him an Old Heresie which I had newly lighted on and those Arguments were made for it he was forced to Confesse an inability for that time and yet a man of as great a Name as any in England of that Side Well then what must it be that there must be some Capability to this purpose upon occasions not pulpit work but by discourse when any such thing shall be objected and that such men should endeavour to improve themselves in their Abilities to this purpose so that here is a great Latitude and Mens abilities in all Elections and Ordinations should be considered how far they extend to this purpose but I perceive not here that kind of preaching which is now so magnified at all exacted So the Heresie be convinced so the men be exhorted to piety whether by an Homily out of some Ancient Father or such which the wisdom of the Church prescribes or a Declamation of a mans own penning it is not material for although those who have least Abilities commonly do most magnifie the latter and practise it yet without question the former is much safer both for the Strong Convincing of ancient Heresies and likewise for sure Grounds of Exhortation Put the Case that it were as it was in Queen Elizabeths dayes that there was such a Reformation as abundance of learned men would not yield to but rather leave their Benefices than subscribe it is necessary that those Churches should have each a Presbyter in them you will have men gifted with abilities to preach and make Sermons of their own invention I presume there were not then an hundred such in all England St. Paul had then provided ill for this Church who should require as necessary such Conditions as could not be found Put the Case as it is that there be four or five hundred yea a thousand two or three thousand that have abilities fit to be licensed to preach Sermons of their own making it is a mighty matter yet what are they amongst those multitudes of Churches and Parishes certainly but an handfull the Parishes are 9284. It cannot be then that there is a necessity of more abilities to a Presbyter than to do these Duties in that general way which I have discoursed and so to endeavour in and by such means to instruct others and upon Study and Industry either from himself or more learned men upon the starting any new Doubt by Study convince the Gainsayers it is not required he should do it ex tempore SECT XVII What peculiar Interest a Presbyter hath in this kind of Preaching HAving thus Considered Preaching in its latitude it will now be worth our Thoughts to reflect upon this Officer called