Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	enter_v	kingdom_n	5,396	5	6.1932	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41211	An appeal to Scripture & antiquity in the questions of 1. the worship and invocation of saints and angels 2. the worship of images 3. justification by and merit of good works 4. purgatory 5. real presence and half-communion : against the Romanists / by H. Ferne ...	Ferne, H. (Henry), 1602-1662.	1665 (1665)	Wing F787; ESTC R6643	246,487	512

incumbent on us in order to our salvation Again he replies The obligation of that precept upon particular persons That command may be answered by saying It is a precept given to the Church in general that what our Saviour here commands be done p. 346. We have heard of an implicit faith but here is an implicit receiving so it be done in the Church the command is performed as if every Christian in particular were not concerned in the purpose of this Sacrament or could live by another mans eating and drinking At length perswaded by S. Thomas his authority he would not by S Pauls alone to apply the do this both to the Host and the Cup and to admit a precept in it for the Laity to receive this Sacrament he betakes himself to the usual refuge They satisfy the precept of eating and drinking if they receive it in either p. 148 149. that is they drink the Cup if they eat the Bread His S. Thomas his Invention of concomitancy will not salve this nor can the Reader be satisfied with the fast and loose this Author so often playes in answering to the precept Do this The order he speaks of prescribed by holy Church now ordaining both to be received now but one and to some the Host to others the Calice only doth no where appear but in the late orders of the Romish Church In the ancient Church though sometimes in cases of necessity one part might be administred privately never were such Orders made nor such practice used publickly solemnly or when both could be administred To Joh. 6.53 Except ye eat the flesh of the Son of man and drink his blood he answers It is a general command given to the generality of Christians to receive his body by way of eating and his blood by way of drinking and to every particular Christian to concurr to the execution of this command not that every one in particular is obliged to do both but that some eating some drinking others doing both each particular confers to the performance of the Command p. 351. Thus the body and blood shed are with them received in either kind by virtue of their concomitance and the command of eating and drinking is satisfied and performed by vertue of Concurrence every person conferring to the performance of it This is Implicit receiving so both be done among you it is sufficient when as our Saviour layes both upon every particular person and so repeats it in the singular He that eateth and drinketh v. 54 58. and that in order to his having life in him His instancing in the precept to teach and baptize all Nations Mat. 28. not binding each of the Apostles in particular to teach and baptize the whole world 352. has the fate of all his instances to be impertinent for it runs upon the extent of the object only the whole world which implyed an impossibility not upon the exercise of the whole duty or office which did not admit a liberty of forbearing either act of preaching or baptizing For as the obligation in the Sacrament is to eating and drinking so there to a double act of their office Teaching and Baptizing That Apostle that would set down with doing one of them only should not do his duty It is objected p. 356. If it be given so to the Church in general then may the command be satisfied and performed so be it the Church provides certain persons to receive and exempt all the rest In his answers to this we may see the giddiness of mans brain when set against the apparent Truth of Gods word If we take the sense saith he according to the common strein of Doctors every particular will be obliged by the words except ye eat and especially secing that S. 1 Cor 11. Paul extends this matter of Communion to each particular This is one Truth he so much streined against above notwithstanding those Doctors and S. Paul that every particular man is obliged but how and to what to eat and drink that 's express both in 6. of Joh. and 1 Cor. 11. but disjunctively as he saith elswhere p. 350. that is to eat or drink Heer 's the giddiness and vanity of wilfull error to make alimitation or gloss clean contrary to the text for our Saviours words oblige to these acts conjunctively eat and drink thrice in Joh. 6. and the Apostle Saint Paul thrice conjunctively eat and drink 1 Cor. 11. Secondly in answer to the former objection he grants it was not in the power of the Apostles to exempt any of the Twelve from concurring to the conversion of the Nations p. 356. If he will have this pertinent he should adde but it was in their power to exempt some of the Twelve from doing the whole duty or several acts enjoyned by our Saviour that if one of them taught only another baptized onely and so all partially concurred to the performing our Saviours command it had been sufficient He will not surely say this yet dare defend it in their Churches exempting the people from the one part of duty enjoyned them by our Saviour He subjoyns It is not in the Churches power to exempt any one from this precept by having it performed of other Christians appointed by her Anthority 357. Yet their Church takes power to exempt from one part drinking his blood-shed which lyes under the command and obligation as well as the other of eating Thirdly he grants here another Truth to the acknowledgment of his Impertinency above where he instanced in the freedom of receiving Priesthood and Marriage to imply a liberty of receiving or not receiving the Cup but here he grants this Sacrament is not left free as Marriage and Priesthood are without a divine Precept that every Christian sometimes receive it p. 357. This is fair but see the obstinacy still and giddiness of wilfull error That eating only is sufficient because our Saviour when he expresses himself in the singular number attributes eternal life to it He that cateth me shall live by me Joh. 6.57 Nay that the words ye eat and drink v. 53. cannot include a necessity of both kinds to every particular person without contradiction to this Text so he p. 358 359. As if one should reason If it be true that he who is born of the spirit shall enter into the kingdome of heaven then cannot the Text Joh. 3.5 unless a man be born of water and spirit include a necessity of both nor when the Scripture requires Repent and believe Mar. 1. that cannot include a necessity of both for the kingdome of heaven without contradiction to the Text Joh. 3. ult where one only is mentioned and life attributed to it He that believeth in me hath everlasting life Again it may be said that eating is sometimes mentioned alone in that chapter as answerable to the occasion of the discourse Manna and bread from heaven and as fit to set out the reception of faith which at the same time

follow with them The text saith not they rest presently after death that 's his first exception The present blessedness of them that dy in the Lord. and he pretends for it Mat. 5.3 where the poor in spirit are called Blessed and and yet in their misery but blessed because the kingdome of heaven belonged to them pa 181. It is true that hope in this life makes blessed but the blessedness of the next life stands in fruition according to the measures God has appointed But the force of the Argument stands not on the Term Blessed but the reason their dying in the Lord and resting from their Labours for dying in the Lord and sleeping in Christ are all one and that sleeping does necessarily infer that the Rest begins at death as the sleep doth and little comfort would it be if they went not presently to Rest for what joy is it to be taken from the Labours of this life to go to worse again that which enforces this presently is their works following them that they follow them for reward he grants pa. 182. that they follow them not at a distance but presently if the reason of giving the reward after Labours cease do not evince it the expression here may for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow them which might be at some distance but more then the translation expresses it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow with them that is immediately As Rev. 6.8 Death is described sitting on a horse going out to destroy and Hades followed with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is immediately as Hades or the invisible state to which the soul goes follows immediately upon death More to confirm this presently going to rest or some blessed condition after death in the next place of Scripture His second exception is like the talking of a man in his dream that we mistake the word Labours which here is not taken saith he for all labours but the labours and persecutions of this life or that they cease from their good works pa. 182. But if the endeavours of good works were here meant by labours then reason and the comfort intended by this Text would infer that those labours being at an end the service performed the reward should immediately follow the warfare and combate being ended some Prize or Crown should be received and so indeed their works following them or with them does imply but here instead of receiving reward or rest the Combatant that has laboured and conquered is carried to the house of Correction delivered up to certain torments And take the labours here for sufferings of this life as they must and to the excluding of sufferings and torments after then is the Romish Purgatory excluded which wholly perverts the intent and scope of the Scripture spoken for their comfort and allows them no more in this Rest then the wicked have when they dy a freedome from the labours of this life leaving them only hope of coming out after some time The next place is 2 Cor. 5.1 For we know that if the earthly house of this tabernacle were dissolved we have a building of God a house not made with hands eternal in heaven Here again he tels us we are mistaken for the words say not they go presenly after death into that heavenly house The same again proved pa. 183. But surely the Apostles argument here for comfort against the dissolution of this house must imply a present entring into the other or into some part of it also the word uncloathing which is in death must imply a cloathing with that house v. 2. The Apostle desired to be cloathed upon without uncloathing which shall be the condition of all just persons of the last age that are taken alive at the last day no Romish Purgatory can be for them but if that cloathing upon were denied to them of the Apostles age as it was so that it came to an uncloathing the Apostle had said little to their comfort in telling them of their house from heaven if he had not implied that upon their uncloathing they should be received into it but that contrarily they should first go to a house below and there suffer in the next region to hell exquisit torments for many years Also the opposition he makes between at home in the body absent from the Lord v. 6. and absent from the body and present with the Lord v. 8. plainly shews the denial of the one inferrs the other if absent from the body then present with the Lord and so the application which our Saviour makes of the wisdome of the unjust Steward Luc. 16.8 that when ye fail there is this dissolving or going out of the body they may receive you into everlasting habitations ther 's the heavenly house a present reception is necessarily implied even as the Steward meant to be provided of a place to receive him as soon as he should be turned out of his Lords house The next place is Wisd 3.1 The souls of the righteous are in the hands of God and no torment shall touch them The word Torment here is misunderstood saith he Why so Righteo●● souls a●●●● Death 〈◊〉 from T●●ment because it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a torment that malefactors or suspected to be so are put to to make them confess the truth Now no such torment shall touch the righteous for God has sufficiently tried them and proved them and found them worthy of God v. 5. which is a plain place for merits pa. 184. If he loose one thing by this Text he will catch at another If it make against Purgatory he will have it make for merits Well if it be so plain for merits he must wring them out of the word worthy which being * cap. 5. num 8. objected above in the point of merits was answered too But as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which concerns Purgatory let the original use or strict importance of the word be it what it will the Text excludes all pains by saying no torment and what matters it if they that go to Purgatory suffer not the pain upon the like account of question and examination as suspected persons so that indeed they suffer the like as Malefactors do It would be mockery and not comfort to tell them they shall suffer not under that name but as much And to suffer this now that they are come from under the hands and volence of their enemies against which this is their comfort into the hands of God which the Text puts as the reason why no torment can touch them and thus to be handled there and that after God had proved and found them worthy of himself as this chapter v. 5. hath it how can this stand with the goodness of God or the intent of this Text which is spoken for their comfort But he will demonstrate Purgatory to be expressed in Scripture as much as Trinity 〈◊〉