Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	great_a	light_n	rule_v	7,400	5	10.4091	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19504	A preparatiue for the new Passeouer very profitable to be perused and read of all those who are called to the holy table of our Lord / by Maister William Cowper ...	Cowper, William, 1568-1619.	1607 (1607)	STC 5933.3; ESTC S2563	54,238	126

discerners because they take the signe for the thing signified the earthly thing for the heauenly The men of Lystr● were euill discerners when they tooke Paul and Barnabas for Iupiter and Mercurius Gods in their account and therfore would haue worshipp●d them as Gods but in this light farre blinderarethey who will adore a creature in steede of the creator and that with the same kinde of worshippe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by their owne confession is due to God onelye They alleadge for their error the word of truth Iesus Christ speaking say they of the bread called it his bodye wee say in like manner that this bread is Christes bodye but sacramental●ye but denye that the bread i● transubstantiate into the verie naturall bodye of Christ as they against the principles of faith and nature falsely affirme It is strange to see what backward peruerse handlers of holy scripture these men bee where they should sticke to the letter they inforce an allegorie to serue their purpose What plainer Historie then that which Moses hath God made two great lights the greater ●o rule the day the lesser 〈◊〉 rule the night yet is this place violently wrested when out of it they will gather that the Papall digni●ie which as they say God hath appointed to rul● ouer the spiritualtie is greater then the regall and that the Pope by as manye degrees excelleth the Emperour as the Sunne excells the Moone And againe where the Spirit of God vseth a figure there they sticke to the Leter These wordes according to the Letter M●ndant fla●●ium commaund an impietie And therefore by Augustines rule should be esteemed figuratiue Si pracepti●a loquutio est aut flagitium aut facinus vetans aut vtilitatem beneficentiam ●●bens non est figurata loqu●tio si aute● flagitium vel facinus videtur i●bere au vtilitatem aut beneficentiam vetare figurata loquutio est nisi manduca●eritis inquit Christus carnem filij hominis facinus iubere videtur figura est ergo praecipiens passion● domini esse communicandum et suaniter vt●liter reco●dendum in memoria quod pro nobis car● eius crucifixa sit If a speech of precept either forbid some sinne or heynous deede or else commaund a profitable or good deede then is it no figuratiue speech but if it seeme to commaund a sinne or heynous deede or forbid a profitable honest actiō then it is a figuratiue speach vnlesse thou eat of the flesh of the sonne of Man saith Christ here hee seemes to commaund a hainous ●ction and therfore ●t is a figure commanding vs to communicate with Christs passion and sweetly profitably to lay this vp in our memory that his flesh was crucified for vs. And after this maner also the perpetuall phrase of the holy spirit doth teach vs to interpret them when he calles Circumcision the Couenant the Lambe the Passeouer Baptisme the Lauer of regeneration the Wine the cup of th● new Testament In al these they are forced to acknowledge a figure Only here This is my bodie they will adhere to the letter The learned godly fathers haue with vs also acknowledged this for a Sacramentall speech so Tertul. expoūds Hoc est corpus meum id est figura corporis mei This is my body that is the figure of my body And againe Dominus pane corpus suū r●prae●●ntat God represents or resembles his body by bread And Augustine said in like maner Non dubitauit dicere hoc est corpus meum cum fignum daret corporis sui He doubted not to say This is my body whē he gaue onely a signe of his body And again Iudam adhibuit ad conuiu●um in quo corporis sanguinis sui figuram cōmendauit discipulis Christ admitted Iudas to his supper in which he cōm●nded to his disciples the figure of his body and blood As Iesus Christis called a stone and called bread so is this bread called his bodie that saies Ber. is Per significationē non proprietatē by significatiō not that properly it is so And as for carnall professors they are also euill discerners because they esteem lesse of this Bread and Wine then they ought putting no difference betweene it and comm●n bread and wine whereas it is not so indeed for in all the worlde there is not the like of This bread and this wine except in the like action it is changed by the ordinance of Christ and vertue of his institution not changed in the substance but in the vse and end Panis enim ●●rrenu● percipiens vocationem de● iam non communis panis est sed Eucharistia for that earthly receiuing Gods appointment is now no common bread but the Eucharist The Lord who calleth things that are not maketh them to be doth here appoint this breade and this wine to a farre more ex●ellent vse then that whereunto they serue by nature As wax stamped with the seale of a King in substance differs not from other wax and yetfor value is much more excellent may not b evnreuerently handled without contempt of the King so this bread though in substance it differ not from other bread yet concern●ng the vse it is seper●te and much more pretious then anye other Bread in the world being now appointed by God to be a signe and a seale and an exhibiting instrument of Christ his body and therefore cannot bee profaned nor abused without contempt of Christ Iesus Against the second condition required in the right discerning of the Lords bodye Papists faile in like manner because they peruert Christs institution and vse not this sacrament as he commaunded for seeing our Sauiour is the orde●n●r of this Sacrament saies Cyprian V●ique id nos face●e oportet quod Christus fecit e● quod faciendum manda●i● Of ●ruth wee ought to doe that which Christ did which he cōmanded vs to do And Ambrose writing vpon this same place saith plainely Indignum est domino mysterium hoc aliter celebrare quam ab cotraditum est It is an indignity to our Lord to celebrate this mystery otherwise then hee deliuered it Christ ordeyned it a sacrament for the communication of himselfe to the faithfull at the table they haue turned it into a sacrifice for the oblation of Christ to his Father on an altar Iesus brak the bread gaue it but they if they break the bread they giue it not if they giue it they breake it not In their dayly Masse the priest breaks the bread he abuses the words of Christ secretly whispering thē accip●te comedite he bids others take eate but giues thē nothing when he giues hee stoppes it whole in the mouthes of the people breaks it not Thus most sacrilegiously they alter our Sauiour his sacred institution as though of purpose they had concluded to be cōtrary to him Besides this they withdraw frō the people the vse of

shaken with the wind as the point of the Mariners compasse so long as it is not direct to the North trembles continually so the spirit of the wicked not set vpon the Lord is neuer quiet but tossed too and fro with restlesse perturbations which in a part presently he feeles but shall better perceiue it when he goeth out of the body For tribulation and anguish shal be on the soule of euerie man that doth wickedlye this is the portion of them that forsake God and wander after vanitie It is good therefore for vs to draw nere vnto God saying with Dauid whome haue I in the heauen but thee and I haue desired none in the earth with thee The Lord worke this heauenly disposition in vs. And now to helpe forward our earthly mindes vnto it wee haue to consider both the time and place when and where our Sauiour did institute this sacrament The place is recorded by Saint Luke to haue beene an vpper Parlour the consideration of the place saith Naz●āzin doth some waie warne vs that wee should celebrate this holy sacrament with high heauenly affections When God gaue the lawe he came downe from heauen to the top of Sinai and Moyses went vp from the plaine to it and so saieth he had familiar conuersation with the Lord and heere as the Lord cometh downe as lowe as he can in this Sacrament for our capacitie it becommeth vs to mount vp as high as possible we can in our affections if so be we be desirous to meete the Lord otherwise if the Lord shall abide in his glorie and in acces●ible light and if man shall lye still in the darke dungeon of hi● base and earthly minde what familiar meeting can there be betweene God and man And as to the time Saint Iohn witnesseth that our Sauiour ordeined this sacrament when he was to go out of the world to his father wherin said Augustine Spes membris in Capi●e data quod essent in illo transeunte sine dubi● seq●●tura Yea not onlie should it nourish our hope that where he is there once we shal be but should waken our affection and desire to goe after him we should eat and drinke at this holie table not as if we were here to remayne but shold celebrate this supper like a passeouer standing as pilgrimes and our loynes girded vp hauing our staues in our hand readie to follow our Lord who is gone into heauen before vs and euerie day of our communion should be a new departing of our hearts out of this world vnto our heauenly Father yea we should receiue this meate from the Lord with that warning which the Angell gaue to Eliah in the wildernesse vp and eate for thou hast yet a great iourney to goe This bread is giuen vs that in the strength thereof wee may walke forward in the way which is before vs not that we should lie downe and rest vs in this wildernesse as if we had now attained to the end of our iourney The Angell wakened Eliah twice sleeping vnder the Iuniper twice he touched him and twice he bad him vp eate and walke at length hee arose and walked in the strength of that bread fortie dayes But alasse our securitie is greater then his Many a time hath the Lord warned vs of the iourney that is before vs many a time hath he proposed heauenly food vnto vs and now against this day the Lord reneweth his mercy towards vs. The Lord waken vs and graunt at the length that we may rise and walke following the Lord till we appeare before the face of our God in S●on But of all other meanes the moste forceable to rauish our hearts afte● y e Lord is a deep meditatiō of the loue of god towards vs. The apostle protesteth it is a loue that passeth knowledge the height and breadth the length depth wherof none is able to comprehend he that at one time cryed out Come and I will tell you what God hath done to my soule is compelled another time to confesse O Lord my God thou hast made thy wonderful works so many that none can coū● in order to thee the thoghts towards vs I would declare and speake of them but they are more then I am able to expresse And yet although we be lesse able then the Elephant at one draught to drinke vp the riuer of Iordane let vs be content with the wearied passenger willinglie to take in so much as may refresh vs wee cannot measure the waters of the sea in our fist nor number the starres of heauen and how then shall we number his mercies which are aboue all his workes shall we therefore not looke to them nor beholde that glorie of God which shineth in them Though we cannot comprehend his incomprehensible loue yea blessed are we if it shall comprepend vs let vs notwithstanding earnestlie and frequentlie meditate vppon it not by starts and vanishing motions for as A Candle dooth not at the first receiue light from the fire were it neuer so bold but if for a time it be holden constantlie to the fire it is at the length enlightened so is it not vanishing meditations that wil warm our harts with the loue of God but if we shal continue without wearying to exercise our thoughts vpon this great loue that the Lord hath borne towards vs it shal happilie fall out at length that the powers of our soule shall bee inflamed with his loue and we shall finde the sauour of death in euerie thing that smelleth not of his loue No greater loue then this saith our Sauiour can be shewed among men then that a man should bestowe his life for his friendes but that which mā is not able to shew our Lord Iesu● God man hath shewed to the Children his good will for the loue he bore to vs he gaue himself in a sacrifice for our sins on the Crosse euē when wee were his enemies and hath here in this Sacramēt giuen himselfe a food and nourishment vnto vs for so that disciple belooued of him doth testifie When Iesus knew that his houre was come that hee should goe out of the world vnto his Father forasmuch as he loued his owne vnto the end he loued them therefore did he institute this sacrament that therein he might communicate himselfe to them O wonderfull loue stronger then the loue of Ionathan to Dauid When Ionathan and Dauid behooued to part companie because of Saules tyrannie Ionathan gaue Dauid his Garment his Girdle and his Armour he had no better and could giue no better so with many teares and mutuall imbracings departed from him but our blessed Sauiour before he remoued his corporall presence from vs gaue his life to redeem our life frō the death he sent out bloody sweat aboūdantly as the witnesses of his burning loue towards vs hee prowred out an euerlasting prayer