Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	body_n	spirit_n	vital_a	3,629	5	10.6721	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68467	A treatise of the sacraments according to the doctrin of the Church of England touching that argument Collected out of the articles of religion, the publique catechism, the liturgie, and the book of homilies. With a sermon preached in the publique lecture, appointed for Saint Pauls Crosse, on the feast of Saint Iohn Baptist, Iune 24. 1638. / By T.B. Pr. Pl.	Bedford, Thomas, d. 1653.	1638 (1638)	STC 1789; ESTC S113179	66,854	266

for the Sacrament of Baptism that which is signified by the water to speak exactly is the blood of Christ not the blood in the living bodie but the blood that was spilt and shed upon the ground prefigured in the Law by the blood of the sacrifices which was sprinkled upon the unclean for the purifying of the flesh The blood of Bulls and Goats were shaddows of prefiguration but the body is Christ whose blood doth wash and cleans the soul from sinne and is signified by the water in Baptism Q. How can this be may some say when as the blood of Christ is signified by the Wine in the Lords Supper For answer hereunto we shall do well to remember what Saint Iohn hath related in his Gospell viz. That upon the pei●cing and goring of Christs side there came forth blood and water what water was this not any miraculous humour much lesse the corruption of blood in Pleuritick bodies but that watery substance which Anatomists do find in the Pericardium placed there by nature as it may seem for the refrigeration of the heart Now for the full manifestation of the death of Christ it pleased the providence of God to make use of the malice of the Souldier to peirce the Pericardium and gore the heart which being done it is impossible for any one to live And this watery substance is that which the water of Purification and the water of Baptism doth properly signifie the which t●o in propriety of nature it differ from the blood of the vitall vessels viz. the heart and the liver running in the veins and arteries yet in common phrase it is called the blood of Christ which blood of Christ is represented in both the Sacraments Hence there is a different respect of the blood of Christ shed for expiation and a two-fold use of it after the effusion viz. partly for Nutrition in the Supper partly for ablution and purgation as in the Sacrament of Baptism hence are those phrases of washing and cleansing so frequent in the new Testament this is that fountain which is set open for sinne and for uncleannesse thus in the new Testament as well as in the old all things are purged by blood Hebrews 9.22 Thus both Sacraments have speciall Relation to the death of Christ which the phrase of Scripture doth manifest for of Baptism it is said that by it we are baptised into his death and buried with Christ Rom. 6.4 Col. 2.12 and the Supper is the remembrance and commemoration of the death of Christ 1 Cor. 11 26. and this doth fully manifest unto us what that grace is which is signified in the Sacrament and how the word Grace used in the definition of a Sacrament is to be understood Doubtlesse hereby is meant not a quality infused but a gracious gift bestowed upon us Now of Gods gracious gifts some are corporall and reach no further than the body Others are spirituall touching the state and welfare of the soule and such is that Grace or gracious gift presented in the Sacraments Again whereas there be divers sorts of these spirituall graces that Grace which is the ground-work of the Sacraments is not any among the Gifts and Graces of the Spirit but the gracious Gift of the Father who gave his own Sonne for us indeed Christ himselfe is that gracious gift of God which is presented to us in the Sacrament Christus quâ passus the body and blood of Christ given for mankind in the work of redemption are by the Sacrament given to mankind for the application of that redemption Bellarmin is deceived while in the heat of his scholasticall discourse he will needs have the Grace of Justification or as we do better stile it sanctification to be the thing which is principally signified in the Sacrament That is an effect and consequent but Christ crucified is the speciall signification of the Sacrament Reason giveth it for it is against the nature of the cause especially of the instrumentall cause to represent the effect which it self produceth Adde this the nature of a sacramentall sign consisteth in analogicall proportion now this is most apt betwixt these Elements and the body and blood of Christ so also of the operation of the one upon the body and of the other upon the soul but no similitude at all betwixt these Elements and the grace of Justification To conclude this both the doctrine of the Schoolmen and that common saying of the ancients received from Saint Augustine doth shew that Christus passus Christ on the Crosse is that grace which is primarily and principally signified in either Sacrament CHAP. V. A Corollary drawn from this part of the Definition NOvv from this first part of the Definition wherein we have heard the Essence and Originall of the Sacrament we may justly collect this Corollary viz. That if either part be wanting that is if either there want a visible sign or an invisible grace there can be no Sacrament And thus doth the Church teach her children that the parts of every Sacrament are and must be two the outward visible sign and the inward spirituall grace How can this be might some curious Critick say is the Genus and and common nature of a Sacrament the sign of grace and is grace now become part of the Sacrament Is not this all one as if the man should be called a part of the picture which is the representation of the man in very deed to speak properly grace is no part of the sign but Subjectum or Substratum praesuppositum the ground-work thereof but when we speak in the vulgar phrase we call those things parts which are any way Essentiall and so grace is a part of the sign that is essentiall to it for except it be a sign of grace it is not a Sacrament adde this also that howsover the School saith that the sign is properly as indeed properly it is the Sacrament and doth relatively oppose it to the grace signified yet the Church speaking to the capacity of the simple calleth the whole sacred action of Baptism and of the Supper by the name of the Sacrament which taken in this larger signification is as it were compounded of two things one earthly the other heavenly and these vulgarly are called the parts of the Sacrament as being both of them essentiall to the constitution of a Sacrament Hence is an argument fetcht to overthrow Transubstantiation which by changing the bread into the very body of Christ hath taken away the sign and so spoyled the Sacrament for as the soul departed and the body separated is not the man so neither the sign without the grace nor the grace without the sign but being both together considered relatively do make a Sacrament there may be therfore no change of the one into the other Hence also fetch arguments to convince those five obtruded by the Roman Church to be no true born Sacraments properly so called

Baptism as it were by an ante-dated pardon is dangerous no no we may not say so what is past before Baptism is pardoned and mortified viz. originall sin in children actuall in men-grown not sins to come and uncommitted these are not pardoned we speak not of the intention of God to pardon but of actuall Remission not actually remitted till by repentance the soul of man be as it were re-baptised in the blood of Christ Briefly then to the question propounded I would give this Answer that Baptism doth profit us in respect of sinns committed afterwards not becaus they are pre-remitted or that in Baptism there is an ante-dated pardon granted but becaus in Baptism the blood of Christ is communicated to be a remedy at hand ready for application which application must daily be made by the hand of faith if we desire dayly pardon hence we are taught in the fift petition to pray for our daily pardon wherin doubtless we pray for what we want and not for what we have already yet because this remedy is not de Novo given every day but once for all in Baptism therefore we say That the Efficacy of Baptismall Remission doth in some sence extend it self to the sinns of afterward This for Remission REGENERATION is intended in those words of the Church A new birth to Righteousness As sinn is purged away so also the Spirit of grace bestowed in Baptism to be as the habit or rather as the seed whence the future Acts of grace and holiness watered by the word of God and good education may in time spring forth This Spirit is promised to be conveyed by Baptism Act. 2.38 wherupon Saint Paul calleth Baptism the washing of Regeneration and renewing of the holy Ghost This was confirmed visibly in the Baptism of Christ. The holy Ghost descended on him comming up out of the water Matt. 3.16 Nor only then but in the Acts of the Apostles we find the sensible manifestations of the Spirit still mentioned with relation to Baptism which doubtless the providence of God did so order and dispose of that by their sight and sence their faith might be established touching the efficacy of the Sacrament This is that immortall seed wherof Saint Peter speaketh and which Saint Iohn mentioneth as the preservative of the faithfull from the sinn of finall Apostacy the sinn unto death Hereupon our Church remembring that our Saviour joyneth water and the spirit in the work of Regeneration doth in her Liturgy of Baptism pray for the Infants that they may be baptised with water and the holy Ghost that God would please to sanctifie them and wash them with the holy Ghost that they may receiv Remission of sinns by spirituall Regeneration that God would give his holy Spirit to these Infants that they may be born again that not only the old Adam and all carnall affections may dy in them and be buried but also that the new man and all things belonging to the spirit may be raysed up may live and grow in them that so they may have power and strength to prevail against to triumph over the Divell the World and the flesh finally that they which are then baptised in this water may receiv the fulness of his grace hereupon our Church looking upon the gracious promise doth after the act of Administration of Baptism give thanks for this benefit that it hath pleased God to regenerate the Infant with his holy Spirit Thus much for the Benefits of Baptism CHAP. IX The Benefits of the Lords Supper AS by Baptism we are incorporated into and made one with Christ So by the Lords Supper is this Union continued It is the exhortation of our blessed Saviour to his Disciples whom he compareth to branches ingrafted into the Vine saith he Abide in me and I in you using this as a Motive As the branch cannot bear fruit of it self except it abide in the Vine no more can yee except yee abide in me And his prayer for them he concludeth with this That the love wherwith thou O righteous Father hast loved me may be in them and I in them By which places and passages is intimated a mutuall and reciprocall incorporation of Christ in us and of us in Christ. Now if we ask how this is wrought and how discerned heare Saint Iohn hereby saith he we know that he abideth in us by the spirit which he hath given unto us and again more fully hereby we know that we dwell in him and he in us because he hath given us of his spirit It is then the spirit which is the immediate worker of this mutuall union betwixt Christ and his Church But further would we know how and by what ordinance the spirit doth work this union The Apostle Paul helpeth us saying by one Spirit are we all baptised into one body and have been all made to drink into one Spirit Thus plainly manifesting the Sacraments to be the Instruments of the Spirit in working this Union and Communion but of all the rest most full is that text of our blessed Saviour he that ●ateth my flesh and drinketh my blood dwelleth in me and I in him that is becometh one with me and I with him This is so much more manifest in this Sacrament if we mark the analogy betwixt the sign and the thing signified bread and wine the food of the body becometh one with the body So is it here Christs body and blood united to us and made one with us by an un-speakable and unseparable conjunction Only here is the difference that bread of Earth is changed into thy body because thou art more excellent than it but this bread which came down from heaven is more excellent and active than thou art and therfore by little and little doth spiritualize and as it were change thee into it By all which it is evident that the primary grace and benefit conferred by the Sacrament is as I said before our incorporation into Christ our union with him The secondary and so the peculiar grace of the Lords Supper is as the Catechism hath well expressed it the strengthning and refreshing of our souls by the body and blood of Christ as our bodys are by the bread and wine Bread doth nourish and strengthen the body Psal. 104.15 Hence that phrase the staff of Bread becaus as a staff doth uphold and strengthen the weak and feeble knees so doth bread strengthen the drooping spirits So doth the body of Christ well and worthily received strengthen the soul in grace and holiness Wine cheareth the heart and quickneth the spirits So doth the blood of Christ revive the drooping soul gladdeth the heavy heart causeth spirituall joy and exultation Thus that naturall quality which God hath placed in the Elements to work upon the body doth most excellently manifest that spirituall efficacy which is in the body and blood of Christ to work upon the soul even to produce

and evident mark of true repentance and godly sorrow By this examin thy self touching thy Repentance In vain is sorrow for sin where there is no purpose to amend in time to come FAITH what this is we heard cap. 13. The reason why it is required that we examin our selves touching it is that it may be tried refined and quickned against the time of use Great need of Faith to l●ft up the soul above sense and reason and to cause it to see in the externall signs that heavenly and spirituall food of the soul. Add this also touching the other act of Faith which consisteth in Reliance upon Christ when is it fitter for us to renounce our selves in whom is nothing good and to cleav fast to our Saviour in whom is all-sufficiency than now when we desire to feed upon him to satisfie our hungry souls with goodness Marks or Cognizances of true Faith may be taken from the Generation and from the Operation therof For the Generation it commeth by hearing is the effect of the Spirit in our hearts working it by the Word not the spawn of Nature nor the fruit of Reason much less of Sense but the Word of God is that from whence it springeth whereon it feedeth by which it liveth without which it dieth They whose faith feeleth no decay in the dis-use and neglect of the Ministerie may justly fear their faith was never right and sound For the Operation Faith is fruitfull in good works in all but specially in the best works Piety Charity at all times but then doth it exceed it self when we draw nigh to God a fruitless faith is dead a name a picture a shadow of faith but nothing else nay there is not all sound in it if it grow not daily if it still seek not labour not to exceed the state of yesterday Now for THANKFULNESS and CHARITY nothing more have I to add to that which in cap. 16. 17. hath been delivered There is set down the reason of their necessity together with the effects of them which are the best signs of discovery This only would I have added touching Love and Charity that it must be universall and indeed the universality therof is a good mark to discern the truth and sincerity of it for if it be right it will extend to all men even our Enemies even to those that hate and persecute us This is indeed hard yet Christ our Saviour will have it his reason is That ye may be that is known to be the Children of your heavenly Father God hath done so Christ hath done so and therfore we must do so Object Must I then forbear my right and suffer my self to be troden down by every one Sol. Every small matter tho it be our right must not provoke men to Law matters of moment in point of credit and profit may be prosecuted so that we make use of the Law as of a Iudg to determin the question not as of an executioner to reveng the wrong and satisfie the spleen Thus we have seen wherin stands the Qualification of our souls for the blessed Sacrament particularly the duty of Examination both what it is and wherabout it is conversant Add in the close of all the Necessity of this preparation which is seen in the danger that commeth by neglect for as the benefit is great that commeth by the Sacrament if with a penitent heart and prepared soul we receiv the same so is the danger great if we receiv unworthily if we discern not the Lords body if we consider not the dignity of the holy mystery if with unwashen hands with unprepared hearts we presume unto the Table of the Lord Saint Paul saith That he that eateth and drinketh unworthily eateth and drinketh damnation to himself which is well expounded by the Church He kindleth Gods wrath and provoketh him to plague him with divers diseases and sundry kinds of death You will happily say why should there be more danger here than in the other Sacrament I answer the danger is not greater here than in Baptism for even there also is it great if men do break their vow and solemn promise made to God But the penalty is more specially mentioned here because this Sacrament doth alwayes presuppose discretion in men to know what they do before they come unto it besides he that abuseth this Sacrament doth indeed violate and prophane them both Let me close up all with the exhortation of the Church which is two-fold 1. If there be any Blasphemers of God any hinderers or slanderers of his Word any Adulterers any in malice or envy or any greevous crime let them bewail their sins judg themselvs amend their lives else let them not presume to come to this holy Table lest after the taking of the holy Sacrament the Divell enter into them as he entred into Iudas and fill them full of all iniquities and so bring them to destruction both of body and soul. 2 If there be any one which by these means cannot quiet his conscience let him for further counsell and comfort resort to some discreet and learned Minister of Gods Word specially to his own Pastour that he may receiv such ghostly counsell and advice as wherby his Conscience may be relieved that by the Ministery of Gods Word he may receiv comfort and the benefit of absolution to the quieting of his conscience and for avoiding all scruple and doubtfulness So shall he be found a meet partaker of these holy Mysteries Laus Deo FINIS Part. 1. Articles of Religion cap. 25. Chap. 1. Lombard Bonadventure Sentent lib. 4. Dist. 3. Aquin. part 3. qu. 606. Detrabe verbum quid est Aqua nisi aqus accedit verbum ad Ele nentum fit Sacrame●tum Aug. in Ioh. tract 80. Bellarm. Tom. 3. de Sacrament lib. cap. 23. Bellarmin Tom. 3. de Sacrament lib. 1. c. 20 * Chamier Tom. 4. de Sacr. l●b 1. cap. 15.16 Chap. 2. Nulla distinctio mari quis an stagno flumine an fonte lacu an alveo diluatur Tertull lib. de Baptismo Hence Baptism is termed washing Eph. 5.26 Tit. 3.5 Lombard ●onav Sentent l. 4. Dist. 3. Aquin parte 3. Qu. 66.8 Vse Lomb. Bonav Senten lib. 4. Dist 3. Aquin. parte 3. Qu. 66.5 6. The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most usually signifie authority and commission Mat. 7.22 Acts 3.6 The construction of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth that the verb hath a transitive significati●n q d baptizando adoptare in familiam Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●n the Act. of the Ap. Be lap●se● 〈◊〉 one 〈◊〉 in ●he name 〈◊〉 the Lord Iesus Chap. 3. Mat. 26. ●6 Mark 14.22 Luk. 22.19 Cor. 11.23 Articl 30. Chap. 4. See Doctor Iohn ●u●gess in ●is Rejoynder cap. 1.