Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	work_n	world_n	wrought_v	69	3	7.3808	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

more than the other that this Character is a spirituall indelible Sign so that were I of the Church of Rome according to their own principles even in this Age for he is excused from heresie by them writing before these Decrees but his opinion is condemned by most now after these Canons yet I say even now amongst themselves he might be defended by these Canons much better than they who hold it to be a reall absolute quality for if it be a Sign a Sign is a relation and that is but a shift to say this word Sign is put for an explicatory term not as the Genus since in these two Councills it enjoys the place of a Genus as is evident in these Canons and then Signs may be Entia Rationis as most be which are not natural Signs but by Institution of which nature this is The chief reason that I find may be that of Pitigianus in Theol. spec moral Dist. 6. Quest. 10. Art 1. That if the Characters of these Sacraments should be Entia Rationis only then the Priesthood of the new Testament should no othewise impress its Character than the Priesthood of the old Law To this I answer That I know no need that it should but yet Vasquez Quest. 63. Art 3. Disp. 134. Cap. 2. Num. 34. in 3. saith That this Character differs from the other because that was delible this not but this is weak because delibility or indelibility are extrinsecall things to the nature of a Character and both what is delible and what is indelible may have their beings upon reason or else be real Cabrera in 3 Quest. 63. Art 2. Disp. 1. Sec. 2. urgeth Arguments as before against relation so here against this Characters being Ens Rationis first a real action hath a real term but this Character doth terminate a real action therefore The Major is so extreamly false that indeed there is no Ens Rationis in the world which doth not terminate a real act take the most fictitious Chymaera that ever was which is the most purely the work of humane reason yet even when I say it is the work of reason I make it the effect and term of a real act which is mans reason Again saith he If a Character should be Relatio rationis then the effect of every Sacrament should be a Character because there are relations of reason in them all This hath no consequence at all for although a Character were a relation of reason yet it doth not follow that every relation of reason should be a Character Thus I conceive the Arguments opposed to Durand answered out of their own principles who contend against him SECT II. The constitution of Man and likeness to God NOw to understand the truth of this Question Paulo Majora Canamus conceive as it is described in the first of Genesis that God made all the world and the things that are in it when he had done he made man after his own image as it is described there a little God to govern the world which he had made under God and not so only but this image did gloriously appear in the soul of man not only that as God made the creatures so he gave man the authority to give them their names but likewise that he gave his soul a power to make another world as he had done this so that as God hath made one world so man in the power of his imagination of his reasonable imagination hath made a thousand more and can imagine that the infinite power may and hath made so many worlds that this to that number should be but as a mote to this He can make a world in the Moon and as wise men do concerning this so such men can and have philosophized what men do and ought to do in that he can make nations of Pigmies Silves Nymphs and philosophize what their natures are and what their manners yea some have told what their religion and duty to God is he can go further and take in pieces this world and joyn a man an horse and a bird together and his busie fancie can bring forth births monstrous to all the effects of God in nature yea you may observe these expressions wonderfull in the Prophets Now as the works of God which he made are such as we call reall things both those absolute entities and those which are relations for those relations which God hath made by the hand of nature as smoak and fire father and son and the like are reall relations so those works which are wrought by mens reason alone those are Entia rationis the things of reason all Chimaera's all men in the Moon all imagined things which have no existence in the world out of mans head and intellect these are things of mans making and attain not that excellency of Gods works to be reall things but barely things of reason Yet besides this God hath not only given man power to make these strange beings existing in mans own intellect but likewise to mix them and joyn them with his own reall things So we may see amongst men which are Gods creatures and reall things men make by the power of their intellect this man a master that a servant this humane power gives the particular interests which severall men have in these reall estates for although the right of dominion which one hath over another or over any of the creatures is confirmed by God and the duties belonging to those relations the reall duties exacted by him yet the particular way of interest is allowed to humane institution Thus have men power to adde to divine works and beings their relations which so far as they are of humane making are things of reason nor reall and these are the works Rationis ratiocinatae which reason finds some foundation in the things for but not ratiocinantis only which have not being out of mans soul which made them Now then to apply this to our purpose this relict of Baptism is a relation of Gods constituting barely where man hath nothing to do but meerly as a morall instrument to administer of himself giving no influence making no constitution concerning it and therefore cannot be Ens rationis all such things as exist without humane power without humane invention are reall such is this did no man in the world contribute any thing to it but only that instrumentall application did no man think upon it yet God had a near particular interest in that baptized person and would exact his proper duties from him which were not in a man unbaptized So then this being a work of Gods must be a reall relation not only of reason SECT III. Baptism hath all things necessary to a real Relation AGain observe that it hath all things requisite to a real relation The ●irst requisite is that it have Subjectum capax a Subject capable of it this I mean to be man as I intend to demonstrate anon Secondly That it

than where they have some manner of residence hath therefore restrained the execution of it in other places than where they have that residence both to avoid Confusion which otherwise must necessarily arise out of the Intermedling in other mens precincts and likewise because the main scope of their endeavours may be applyed to that place in a near Obligation every one being for the most part worthy of the Incumbents utmost labour And this they did by the Apostles own example who appointed Timothy Titus Epaphroditus their several Diocesse yet we must further Concei●e that this Alotment of the Church is not such as doth lay any restraint upon the power given by the Spiris but directs it only for although a Particular man may offend by intruding into another mans Pastoral precincts and Officiating there yet factum valet so that if a Bishop give Orders in another mans Diocesse as was the famous Case of Epiphanius Bishop of Cyprus in St. Chrysostoms Diccesse at Constantinople or a Presbyter Administer the Communion in anothers Parish which is the common practice these things although done without leave from the peculiar Pastor are valid to the receivers although punishable in the Actors Yea yet once again although a man be placed in a Pastoral Charge and shall either find upon his own certain experience or the Judgement of his Superiours that he can advance the Glory of God or improve his own Commission by removing to another place either for a time as Timothy and Titus and the rest beneficed in particular places were yet upon urgencies of the publick good called aside from the more particular Charge to the more publick where they were employed or else if their whole residence may more advance the general Good of the whole Flock over which they are made Overseers they ought to remove totally to that great Occasion So when a man of great Abilities shall be beneficed in a private Corner where perhaps lesse Abilities would as well if not better agree it becomes him to be removed to a place better befitting his Qualifications or a man indowed with the strength of rational Divinity such a man to be sent to the propagating the Gospel in the Indies among the Heathen and he ought to endeavour to put himself into such an employment because he is a Pastor of the whole flock for which Christ dyed So that now I think it appears manifestly that an Apostle and another Pastor differ not in this that one was an Universal Pastor and the other a Particular but contrarywise they are both habitually or Potentià Pastors of the whole Word actually pastorizing in some particular only This caused all those admonitions from one Bishop to another of which the Fathers are full This made sometimes Contentions because it was the Duty of every man that was a Pastor to take care of the whole flock he is Pastor over and therefore to endeavour their good So that here you see his Argument fully answered by a flat denial of his Minor he is not a Pastor without a Flock nor an Officer sine Titulo he hath Title to the whole Catholick Church he is Pastor at large He hath a long Dispute with Mr. Rutherford about Preaching and Administring the Communion out of his own Congregation and the Communication of Sister Churches which touch me not yet I will give the Reader a Note that whereas before he made Preaching almost the whole Act of a Presbyter he now seemes to make it no proper duty of a Pastor pag. 63 64. But I let these things passe as not pertinent and apply my self to his fifth and last Argument pag. 67. which is SECT XV. His Fifth Argument answered IF Ordination gives Essentials to a Pastor before Election then by that alone he hath Pastoral power Against which he disputes thus He that hath Compleat power of an Office and stands an Officer without Exception he cannot be hindred Justly from doing all Acts of that Office but this is the Condition of a Pastor Ordained without the Election of the people he may according to rule be justly hindred from Executing any Act of a Pastor I could quarrel were I pinched with this Argument with almost every word as first the changing of the Terms of that Proposition he was to prove In the Proposition he was to prove the Terms were give the Essentials of a Pastor now they are a Compleat power and an Officer without Exception Many things are essentially right which lack Completion and are not without Exception Then again where it was in his first Proposition A Pastor before Election here is added in his second Election of the people But I insist upon this upon which the Ground of his Argument is founded That an Ordained Officer may according to rule be hindred from executing any part of his Office as he enforceth Suppose all Congregations full To which I answer Ordination doth not give the Act but the Jus or right to execute and a man may have the Essentials when these do not work Mark Mr. Hooker was a Pastor when asleep and had the Essentials of it but not the Operation Essentials do work their proper work omnibus positis ad agendum requisitis The fire it self although it have the Essentials of sire cannot burn things too remote or such Things which are not combustible the reason is that those things which are requisite to burning as fit distance disposure of the matter are not rightly disposed I may say the same of the Eye Place the Object too near too far in the dark it cannot see the requisites to sight are not sittingly disposed although the Eye have all the Essentials belonging to sight So I may ●ay of a man Ordained If there be not a place not any piece of the flock of Christ which hath need of him or having need he knoweth not of their need or knowing their need cannot by distance or some such moral Impediment come to supply then need the Circumstances required to his Operations are so taken away that he cannot do the Duties in Act which he hath power to do St. Paul himself could not officiate any where where others of Authority were labouring yet he had Authority and was ordained by God but saith he if all places are full he may according to rule be hindred from executing any part of Pastoral Office I would fain know by what rule the Apostles were Authorized by Christ to preach to all Nations and so are all Pastors by Ordination they have Authority over the world but are restrained by Ecclesiastical Law founded upon the Law of Nature which forbids any thing to go into a full place which with another Law saith Deus Natura nihil faciunt frustra And again non sunt multiplicandae Entia sine necessitate so that when one looks to this part then the other should not intermeddle without the first give way to him yet he hath the power and can do the work of