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	union_n	unite_v	7,351	5	9.9154	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05459	Against the apple of the left eye of antichrist, or the masse book of lurking darknesse making way for the apple of the right eye of antichrist, the compleat masse book of palpable darknesse : this apple of the left eye, commonly called, the liturgie, or service book, is in great use both among the halting papists, and compleat papists, and the things written heere are also against the compleat masse book.	Lightbody, George.	1638 (1638)	STC 15591.5; ESTC S2182	52,108	90

Table but that sitting made them not equall nor matches unto him no more then did the eating drinking and conversing with him the Elect shall be with him in heaven albeit they be not matches with him Qu. 35. In 1 King vers 54. It is said when Salomon ended his prayer unto the Lord be arose from before the altar of the Lord from kneeling on his knees and streaching out of his hands to heaven c. Ergo wee may kneele before the elements when wee adore GOD. Ans 1. The Text showeth not whether his face or back was towards the altar albeit he worshipped before it 2. Yet the altar was before his face because his face should have beene directed determinatly towards the mercy seat where the Lord ordinarly dwelt and appeared The altar was only a mids and outward object standing between his face and the mercy seat GOD had two sorts of glorious presence one of lesse glory where he personally typically and ordinarly appeared between the cherubins upon the mercy seat which is called Gods footstoole towards the which the kirk in the Old Testament was commanded to worship GOD Psal 99. vers 5. Towards this presence Salomon did kneele and turne his face because GOD personally appeared there The second sort of glorious presence was and is of superexellent glory in heaven where God dwelleth among his Angels and Sancts and where now Christ in his manheed sitteth at the right hand of God unto this presence Salomon streached forth his hands 3. There are three sorts of midses or outward objects before men when they worship God a mids of indifferencie a mids of necessitie a determinat religious mids of adoration They are called midses because they are placed between the worshiper and the object that is worshiped They are called objects because they are before our face and senses when we worship God 1. The mids of indifferency is when we make no difference of one thing more then an other to be before our faces when we adore God as we look towards a wall or a door or a window a hill or a rock c. not fixing our adoring gesture to one of them more determinatly then to another and that because God whom we worship is every where as really in his essence as in any Sacrament or Divine ordinance 2. The mids of necessity is such a mids as we can not eschew to be before our faces for it is in a right line between us and him whom we adore So when Salomons face was directed determinatly towards the ark and mercy seat where God dwelt typically between the cherubims 1 Sam. 4.4 and 2 Sam. 6.2 Then the brasen altar the altar of incense the vaile of the temple c. were situat between his face and the mercy seat of necessity they were midses and objects before his face he could eschew them 3. The determinate religious mids of adoration is that mids whereunto men determinatly and of set purpose direct their adoring gestures whither any other mids go between them or not and that because God determinatly and immediatly appeared in this mids It was that mids of necessity which was neerest unto Gods personall manifested presence men did adore towards it not for it self but for the personall apparition of God in it such were the ark and mercy seat and the temple albeit it was burnt in the time of the captivity Daniel worshipped towards it when the ark and mercy seat were not in it If these things were now extant it were grosse idolatry to adore determinatly towards them because the personall presence of God forsaid is not in them It is now personally united to the manhead of Christ in heaven towards the which all knees should bow albeit the elements and heavenly orbes be between him and us as midles of necessity his manhead is the outward determinate object of adoration when he appeared like fire in the bush unto Moses and like a man unto Abraham these appearances or formes were midses of necessity neerest unto himself and they were determinate religious midles of adoration because they were neerest unto his determinate presence so that he appeared in them and by them yet he did not subsist by them A man appeareth in his garment by his garment but he subsisteth by his naturall body which is of the same person with the soul so Christ determinatly subsisteth by his humanity which is of the same person with his Divinity when he became man his manhead only became the determinate ordinary outward object of religious adoration The vail of his flesh is a a●i●● between his Godhead and us but not between his person and us for it is of the same person with God man visible God invisible are both one person 4. God was united to the ark by a locall and personall manifested presence but not by the union of a personall subsistence he did not subsist by the ark because it was nothing of his person he was united to the voice that spake above the mercy seat by a locall and personall presence and also by organicall application he spake in the ark but not by the ark but he spake both in and by the sounding voice or air he was united to the fire in the bush and to the humaine form that spake unto Abraham by a personall presence by a double organicall application for he was seene by the fire and by the humaine body and was heard speaking by a voice in the fire and in the humaine body But when he became man and appeared in the humaine nature which consisted o● a soul and a body he was united unto that nature by a personall union which included all the unions forsaid in it because he did determinatly subsist by that nature and in it H● hath a twofold ●●istence one infinit which is in and by in Divinity an other fa●i●e and determinate which is in his humanitie and by it he did determinatly subsist in the form● wherein he appeared in the old Testamēt but he did not subsist by them albeit he appeared by them but in the New Testament he both determinatly subsisteth in the humanity 〈◊〉 by it and also he appeareth and is seene unto men by it 〈◊〉 his determinate presence whereby he appeared personally men should have directed determinatly their adoring gestures To his infinit ●●istence and presence men should direct their gestures to all places alike indifferently Then it was idolatry to make the golden calfes determinate religious midses of adoration It should have bene idolatrie to make any sacrifice or sacraments in the old and new Testament such midses for God did never personally appear nordwell in them determinatly Qu. 36. Men are now more learned then they were in the primitive Kirk therefore their traditions should be obeyed Ans Are they more learned then Gods spirit who immediatly taught the primitive kirk 2. The devils are more learned then men are now heretiks should they therefore be

of civile adoration are more tollerable ●f greater expressions of reverence humility be given unto God This reason is good Kings and Monarchs are of greater dignity and place then other men therefore they should have more civile honour This reas●n is also good for Gods honour who is of greater digni●y then all creatures And albeith n●ne can expresse the greatnesse of the inward and outward honour that is due unto God shall he therefore not differ in outward adoration above all others The question 29. speaketh of bowing towards he earth It includes in it kneel●ng which is a k●nde of bowing Then God is discerned from all creatures by kneel●ng albeit men kneele unto kings Monarchs c. But neither religiously nor civily should men keele unto the Sacrament for it is neither God nor a fellow citizen with men If is were lawful to adore any creature religiously the poorest Christian is more worthie both of religious and civile adoration then any sacrament 1. Because the sacrament is ordeined for Christians but not Christians for the Sacrament 2. Christians are members of Christ so are no Sacraments 3. Christ died for them but for no Sacrament 4. They are livelie temples of the Holy Ghost so are no Sacraments Answeres to the censures of the question 35. SOme say that the writer defendeth that Christ hath two person because he speaketh of a twofold subsistence to be in his natures Ans Alstedii metaphysicae pars 1. cap. 3. Exist●●●●est nobilior vel ignobilior nobilior dicitur subsistentia à quares denominatur subsistens Estque vel suppositum vel persona Suppositum est quodlibet individuum per se subsistens persona est subsistens intelligens Existentia ignobilior dicitur inexistentia Regula 7. Suppositum latiùs patet quàm persona Suppositum est res per se subsistens id est non existens in alio per modum inbaesionis Persona insuper est aliquod intelligens Sic lapis in lapicidina aicitur supppositum non persona Paulus est suppositum persona Subsistere hic non accipitur late pro eo quod habet verum esse non apparens neque pro eo quod alicui substat sed strictè pro eo quod est non inesse in subjecto per modum inhaesionis neque inesse in toto per modum partis Schola facit duplex subsistere viz. 1. Negativum quod non est in alio ut accidens in Subjecto quo sensit humana Christi natura dicitur subsistere in verbo seu persona divina 2. Positivum quod ita per se existit ut ab alio non pendeat hoc modo non subsistit nisi persona seu hypostasis These show that the schoolemen admited a twofold subsistence in the person of Christ The writer of this book hath this division for in the person of Christ his humane nature hath a negative his Divine nature a positive subsistence for his humane nature subsisteth not in his person as accidents inherent in a subject but so it dependeth upon his person that from his first conception he was assumed into the personall union If he had ever any being without this union he had beene a person by himself Because he hath understanding But his manhead had never such a being and so it was never a person His Divinitie had never such dependence but before this union he was the second person of the Trinitie without all beginning This union was signified by binding the sacrifice to the hornes of the altar Christ GOD and man is the Priest his Divinitie the altar his humanitie the sacrifice the personall union is the binding of the sacrifice to the altar When the sacrifice was killed and brunt the ashes fell down through the grate of the altar and remained still within it when Christ was killed his dead body in the grave and His Soule in paradise remained still united unto the altar of his Divinitie Death seperated his soule from his body but could not break the personall union By vertue of this union he did cast out devils by the finger of GOD healed the sick raised the dead forgave sinnes he wrought miracles and prophesied Because of this union he said Before Abraham was I am He said to his Apostles ●eho I am with you into the end of the world Because of this union Joh. said chap. 1. The word was 〈◊〉 plesh Thomas said Joh 20. My Lord and my God This union is called hypostaticall that is the union of subsistence because his humane nature did never subsist nor have being without it That the writter used not the word subsistence in the strict sence for a person but in the larger sence for a true being without accidentall inhesion his own words immediatly preceeding do prove it For he testified five times that Christ● two natures were united into one person viz. in the 〈◊〉 line of page 65. and in the 13. 17. 18. and 〈…〉 of the page 66. The like was never done by here●●●● would they so often so manifestly contradict themselves in the same page a Kingdome divided against it self can not stand no more can an heresie stand against such contradiction If some witnesses had testified against the writter and as many for him a charitable judge should incline to the best censure rather absolving then condemning him much more when five witnesses do clearely testifie for him proclameing his innocency and one only is brought against him which taken in the right sence is also for him And the manner of the speech importeth a personall union for he saith not They have but he hath two subsistances This word He cannot be meant of the GOD head alone nor of the manhead alone for none of them alone hath two natures much lesse two persones Then it is meaned of one who hath the two natures mentioned in the division viz. the person of Christ Then albeit the word hypostasis or subsistentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellency is oftimes taken for a person because it is the more noble subsistence it followeth not therefore that every subsistence shall be called a person Because Rome by an excellency is called urbs a town Ovid. Sine me liber ibis in urbem Shall therefore no other town be called urbis but Rome The fathers speaking of the Trinitie because some confusedlie spake of the persons in the Godhead and of the Divine essence as of one thing Therefore they ord●ined that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should only be spoken of the essence of GOD and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be spoken of every person particularly for the essence of GOD is common to the Father Son and holy Ghost but the personall properties are different and not common This was decreed in a councell at Alexandria about the year of GOD 363. But the Fathers never forbade the same words to be used in their other significations when occasion is offred Such

he drank this bitter cup in his Fathers kingdome Where a king is most obeyed there is his kingdome But none gave so great obedience to God as his own Son who obeyed him to the cursed death of the crosse 3. The Lord said not 12. times Take yee eat yee albeit 12. disciples were with him hee said it but once when he gave the elements One stretching or this hand could not touch all their hands at once neither was it needfull therefore they divided the elements among themselves 4. Luke vers 20. speaketh again of the cup of the Lords supper to show the time of it which was after the eating of the bread but he saith not the words of thanksgiving nor yet Take it and divide it amongst you because they were mentioned in verse 17. 5. You fear the laicks that su●h side you be witches or profane people and therefore you will not take the elements from them If you ●●ow them to be so flee from them If thou know not why judge you before the time so uncharitably at the feast of charitie usurping also the place of Christ the great Iudge of all It may be at his coming many whom thou condemnest shall bee found more innocent then thy self and thou shalt be found unworthie to have taken the elements from them Also if thy reason be good neither shouldst thou take the Sacrament out of the ministers hand for thou knowest not if he be profane or a warlock or a hypocrite 6. If thou come well prepared thou will bee so humble like the Publican that thou will think thy self the profanest in the company If thou come unprepared thou art not worthie that the profanest laick should give unto thee the elements and albeit thou receive them from the minister thou shalt eat and drink thine own damnation 7. When Christ giveth the elements by his servants and the blessing by himself it representeth the communion betweene Christ the Head and his mysticall members And when the members of Christ give the elements one unto another it representeth the communion of his members among themselves If any of these be wanting the communion is not rightly celebrate In this communion the Elect are conjoyned unto Christ by faith on their part and by the holy Spirit on Christs part they are conjoined one unto another among themselves by mutuall love and charitie Qu. 26. Is it not troublesome to the Ministers to go about giving unto every one the elements Ans It is doubtlesse but the ambitious clergie do think otherwise 1 Because they get this honour that men shall take the elements out of their hands 〈◊〉 their knees and where the people kneele not yet 〈◊〉 Ministers go about expecting a time when the people shall be compelled to kneele 2 Their going about also will excuse their idlenesse and ignorance if they want exhortations for the people 3. In like manner they are well pleased to stand rehearsing the X. Commands before the Communion and the people all the while are sitting upon their knees at every Command crying for mercy but the presbyter like one without sin neither kneeleth nor asketh mercy Qu. 27. May we not kneele at the receiving of the elements to expresse our greatest humility Ans If you have your greatest humilitie only at the instant of receiving the elements GOD neither regardeth it nor the expressing thereof for it is hypocrisie But if your greatest humilitie be sincere and of a longer continuance it will make you carefull not to expresse it in an idolatrous manner to the dishonouring of GOD it is a dishonouring of GOD if that outward religious adoration be determinatly fixed towards the presence of any thing visible whether it be a Divine ordinance or not more then towards the presence of any other creature by which outward adoration GODS own personall visible apparition presence should be discerned from all creaturs whatsoever as a king is outwardly discerned from all his subjects by his crown so is God outwardly discerned from all creatures by this religious honour It is a dishonouring of the king to put his crown upon the head of any of his best subjects so it is a dishonouring of GOD to discerne the best of his creatures with this honour 2. If Christ were visibly conversant with men how shall he be outwardly and religiously discerned by Divine adoration from all things visiblie in heaven and in earth but by pointing at his determinat locall presence with kneeling or falling on the face or such religious gestures but seeing this is done to the Sacrament the difference of Divine honour is taking from Christ And if the bread were GOD indeed by what other outward honour could we discerne it religiously from things that are not GOD if not by kneeling Albeit we would give our greatest inward reverence to Christ yet this outward adoration is relative idolatrie It is idolatrie because we discerne the elements with that religious outward worship whereby we should discerne Christ GOD and man from all other creatures It is relative because men beleeve that it is a honouring of Christ so to discerne the elements as the Israelites thought it a honouring of GOD to adore outwardly the golden calf 3. Christ made both the body and the soul and therefore he should be worshiped by both as also because he redeemed both And if it be lawfull to honour Christ by directing our outward adoration to any other object but Christ it is as lawfull to honour Christ by directing our whole inward adoration reverence due unto GOD unto that same outward object the reason is alike GODs word neither forbideth nor commandeth the one more then the other And if we serve GOD by directing his worship to another object which is not GOD then his justice requireth to glorifie 〈◊〉 in heaven by giving the glory we hope for unto other creatures and not to our selves 4. It is as great a calumnie to say that men 〈◊〉 their greatest humility if they kneel not at the instant of receiving the elements as to say they want faith if they rehearse not the articles of the creed at the same instant And that they want charity if they give not almes to the poor at the same instant for as we should come with the greatest humility so should we come with the greatest faith and charitie to the Sacrament And if humility can not consist except when it is outwardly expressed no more can other heavenly graces consist without their outward expression 5. Some say the not kneeling to the Sacrament hindereth Turks and Pagans to turne Christians I answer then they would all turne Papists for the Papists do kneel 6. Some say men turne their faces to the table when they blesse GOD at their meat and drink Ergo we should kneel towards the Sacrament I answer first do they kneel blesse GOD at the instant act of eating drinking meat drink and at the receiving thereof as the halting Papists