Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	ghost_n	holy_a	trinity_n	2,914	5	9.7351	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04463	Certaine sermons preached before the Queenes Maiestie, and at Paules crosse, by the reuerend father Iohn Ievvel late Bishop of Salisburie. Whereunto is added a short treatise of the sacraments, gathered out of other his sermons, made vpon that matter, in his cathedrall church at Salisburie	Jewel, John, 1522-1571.; Garbrand, John, 1542-1589.	1583 (1583)	STC 14596; ESTC S107761	183,421	378

And againe In Christ ye are circūcised with circūcision made without hands by putting off the sinfull body of the fleshe through the circumcision of Christ Euen so is not Baptisme ante bare signe Baptisma eius saith Chrisostome etiam passio eius est Christes baptisme is Christes passion They are not bare signes it were blasphemie so to say The grace of God doeth alwayes woorke with his Sacramentes but wee are taught not to seeke that grace in the signe but to assure our selues by receiuing the signe that it is giuen vs by the thing signified We are not washed from our sinnes by the water we are not fed to eternall life by the bread and wine but by the precious blood of our sauiour Christ that lieth hid in these Sacraments Bernard saith Datur annulus ad inuestiendū c. The fashiō is to deliuer a ring when seisin and possession of inheritance is giuē the ring is a signe of the possession So that hee which hath taken it may say the ring is nothing I care not for it it is the inheritance which I sought for In like maner whē christ our Lorde drewe nigh to his passion hee thought good to giue seisin possession of his grace to his disciples y ● they might receiue his inuisible grace by som visible signe Chrisost saith In nobis non simplex aqua operatur sed cū accepit gratiam spiritus abluit omnia peccata Plaine or bare water worketh not in vs but when it hath receiued the grace of the holy Ghost it washeth away all our sins So saith Ambrose also Spiritus sanctus descendit consecrat aquā The holy Ghost cōmeth down halloweth the water And Praesentia Trinitatis adest There is the presence of the Trinitie So saith Ciril Quemadmodū viribus ignis aqua c. As water throughly heat with fire burneth as well as the fire so the waters whiche washe the bodie of him that is baptized are changed into diuine power by the working of y ● holy ghost So said Leo sometimes a bishop of Rome Dedit aquae quod dedit matri Virtus enim altissimi obūbratio Spiritus sancti quae fecit vt Maria pareret saluatorem eadē fecit vt regeneret vnda credentē Christ hath giuen like preeminence to the water of Baptism as he gaue to his mother For that power of the highest and that ouershadowing of the holye Ghoste whiche brought to passe y ● Mary should bring forth the sauiour of the world hath also brought to passe that the water should beare a new or regenerate him that beleeueth Suche opinion had the auncient learned fathers and such reuerent wordes they vsed when they entreated of the Sacraments For it is not man but God which worketh by them yet is it not the creature of bread or water but the soule of man that receiueth the grace of God These corruptible creatures neede it not we haue need of Gods grace But this is a phrase of speaking For the power of God the grace of GOD the presence of the Trinitie the holy Ghost the gift of God are not in the water but in vs. And wee were not made because of the sacramentes but the sacraments were ordeined for our sake Now for the number of Sacraments howe many there be it may seeme somewhat hard to say that it cannot be spoken without offence For mens iudgments herein haue swarued very much some haue said there are two others three others foure and others that there are seuen Sacramentes This difference of opinions standeth rather in tearmes then in the matter For a Sacramēt in y e maner of speaking which the Church vseth in the writings of the holy scripture of auncient fathers sometimes signifieth properly euery such Sacrament which Christ hath ordayned in the newe Testament for which he hath chosen some certain element and spoken speciall wordes to make it a Sacrament and hath annexed thereto the promise of grace sometimes it is vsed in a generall kinde of taking and so euery mysterie set downe to teach the people and many thinges that indeed and by speciall propertie be no sacraments may neuerthelesse passe vnder the generall name of a Sacrament The sacraments instituted by Christ are only two the sacrament of Baptisme of our Lords Supper as the auncient learned fathers haue made acompt of them S. Ambrose haueing occasion of purpose to entreate of y e Sacraments speaketh but of two De Sacramentis saith he quae accepistis sermonē adorior I begin to speak of the Sacramēts which you haue receiued And yet in his whole treatise deuided into sixe bookes he writeth but of two his booke is extāt if any man doubt this he may see it S. Augustine reckoneth them to be but two Haec sunt ecclesiae gemina Sacramenta These be the two Sacraments of the church Again he saith Quaedam pauca pro multis eademque factu facilima c. Our Lord his Apostles haue deliuered vnto vs a few sacraments in steede of many the same in doing most easie in signification most excellent in obseruation most reuerend as is the Sacrament of Baptisme and the celebration of the bodie and blood of our Lord. Thus Augustine and Ambrose vnto whom I might also ioyne other auncient fathers recken but two Sacramentes Let no man then be offended with vs for so doing wee doe no newe thing but restore the ordinance of Christ and keepe the example of the holy fathers What then Doe we refuse confirmation penance orders and matrimonie Is there no vse of these among vs doe we not allow them yes For we doe confirme and teache repentance minister holy orders and account matrimonie so vse it as an honorable state of life We visit y e sicke among vs and anoynt them with the precious oyle of the mercy of God But we cal not these sacraments because they haue not the like institution Confirmation was not ordeyned by Christ penance hath not any outward element ioyned to the worde the same may be sayd of orders And matrimony was not first instituted by Christ for God ordeined it in paradise long before But in these two we haue both the element and the institution In Baptisme the element is water in the Lords Supper bread and wine Baptisme hath the word of institution Teache al nations baptizing them in the name of y ● Father and the Sonne and the holy Ghost The Lords supper in like maner hath the worde of institution Doe this in remēbrance of me Therfore these two are properly and truly called the Sacraments of the Churche because in them the element is ioyned to the word and they take their ordinance of Christe and be visible signes of inuisible grace Nowe whatsoeuer lacketh eyther of these it is no Sacrament Therefore are not the other fiue which are so reckoned and make vp the number of

the forgiuenesse of their former sinnes may well receiue this sacrament of their regeneration So when they which heard Peter were pricked in their heartes and saide to Peter and the other Apostles Men and brethren what shal wee doe Peter said vnto thē Amend your liues and be baptized euery one of you in the Name of Iesus Christ for the remissiō of sinnes They were buried with Christ by Baptisme into his death and made partakers of his blood and continued in the Apostles doctrine and fellowshippe Christ saith the Apostle loued the Church and gaue himselfe for it that he might sanctifie it and clense it by the washing of water through the word Againe According to his mercie hee saued vs by the washing of the newe birth and the renewing of the holye Ghost For this cause is baptisme called saluation life regeneration the forgiuenes of sinnes the power of God to resurrection the Image and pledge of resurrection and the weede of immortalitie And yet are not these thinges wrought by the water for then what neede had wee of Christ what good did his passion what doeth the holie Ghost woorke in our heartes what power or force is lefte to the woorde of God Augustine saith Quare non ait mundi estis propter Baptismum quo loti estis nisi quia etiam in aqua verbum mundat detrahe verbum quid est aqua nisi aqua Why doth not Christ say nowe ye are cleane because of the Baptisme wherewith ye are washed sauing that because in the water it is the word that maketh cleane take away the worde and what is water more then water It is the couenant and promise and mercie of God which clotheth vs with immortalitie assureth our resurrectivn by whiche wee receiue regeneration forgiuenesse of sinnes life and saluation His woorde declareth his loue towardes vs and that woorde is sealed and made good by Baptisme Our faith which are baptized and our continuance in the profession whiche wee haue made establisheth in vs this grace which wee receiue As it is sayde Verus Baptismus constat non tam c. True Baptisme standeth not so much in washing of the bodie as in the faith of the heart As the Doctrine of the Apostles hath taught vs saying By Faith purifiyng their heartes And in another place Baptisme saueth vs not the putting away of the filth of the flesh but the examining of a good conscience before God by the resurrection of Iesus Christ Therefore Hierom saith They that receiue not Baptism with perfect faith receiue the water but the holie Ghost they receiue not The water wherein wee are baptized doeth not clense the soule But the blood of Iesus Christ his sonne doth clense vs from al sinne Not the water but the blood of Christ reconcileth vs vnto GOD strengtheneth our conscience and worketh our redemption We must seeke saluation in Christ alone and not in any outwarde thing Hereof saith Cyprian Remissio peccatorum siue per Baptismum siue per alia Sacramenta donetur propriè spiritus sancti est Verborum solennitas c. The remission of sinnes whether it be giuen by baptisme or by anie other Sacraments do properly appertain to the holy ghost The solennitie of the words and the inuocation of Gods holy Name the outwarde signes appointed to the ministerie of the Priest by the institution of the Apostles worke the visible outward Sacrament But touching the substance therof it is the holy Ghost that worketh it Saint Ambrose also saith Vidisti fontem vidisti sacerdotē c. Thou hast seene the water thou hast seen the Priest thou hast seen those things which thou mightest see with the eies of thy body and by such sight as man hath but those things which worke doe the deede of saluation which no eye can see thou hast not seene Such a change is made in the sacrament of baptisme Through y t power of Gods working the water is turned into blood They y t bee washed in it receiue the remission of sinnes their robes are made cleane in the blood of the lambe The water it selfe is nothing but by the working of Gods spirit the death and merits of our Lorde and Sauiour Christ are thereby assured vnto vs. A figure heereof was giuen at the redde Sea The children of Israel passed through in safetie but Pharao and his whole armie were drowned Another figure heereof was giuen in the Arke The whole worlde was drowned but Noah and his familie were saued aliue Euen so in the fountaine of Baptisme our spirituall Pharao the Deuill is choked his armie that is our sinnes are drowned and we saued The wicked of the worlde are swallowed in concupiscence and vanities and wee abide safe in the Arke GOD hath chosen vs to bee a peculiar people to himselfe wee walke not after the flesh but after the Spirite therefore wee are in Christe Iesus and there is nowe no condemnation vnto vs. Nowe touching the Minister of this Sacrament whether hee bee a good man or an euil man godly or godlesse an heretike or a Catholike an Idolater or a true worshipper of God the effect is all one the value or woorthinesse of the Sacrament dependeth not of man but of God Man pronounceth the worde but GOD setleth our heartes with grace man toucheth or washeth vs with water but God maketh vs cleane by the Crosse of Christ It is not the minister but Christ himselfe whiche is the Lambe of GOD that taketh away the sinnes of the worlde Againe whether the infant be signed with y t signe of the crosse or be put into the water once or thrise whether one or two or three or more be Godfathers or witnesses of the Baptisme it maketh nothing to the vertue of the sacrament they are no part thereof without these baptisme is whole and perfect Hereof Gregorie saith In vna fide nihil officit consuetudo Ecclesiae diuersa The Faith beeing one the diuersitie of customes hurteth nothing Christ left no order for the vse of these thinges neither did by his word or example require them The Church of God hath libertie to dispose herein as may bee most ●itting for decencie and godlines Some make doubt of those infantes the children of the faithfull which depart before baptisme whether they be saued or not What shal wee say that they are damned It is a hard matter and too curious for man to enter into the iudgements of God his mercie is infinite and his purpose secrete Hee sheweth mercie vnto those vpon whom hee will haue mercie Who can appoynt him or set him an order what hee shall do It is not good nor standeth with Christian reuerence to bee contentious and busie in searching out or reasoning of matters which the wisedome of God hath hid from our knowledge Yet if any would faine bee resolued hee may thus safely reason It is true that children are borne in sinne and