Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	according_a	israel_n	51	3	7.6826	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81339	A discourse of proper sacrifice, in way of answer to A.B.C. Jesuite, another anonymus of Rome: whereunto the reason of the now publication, and many observable passages relating to these times are prefixed by way of preface: by Sr. Edvvard Dering Knight and baronet.	Dering, Edward, Sir, 1598-1644.; Glover, George, b. ca. 1618.; Jansson van Ceulen, Cornelius, b. 1593.	1644 (1644)	Wing D1108A; Thomason E51_13; ESTC R22886	86,894	157

Sr. EDWARD DERING 4. I presume you bring this for three words Sacrificium pretii nostri The Sacrifice of our price If S. Augustine do call the blessed Sacrament a Sacrifice you have it acknowledged before to be so multis modis many wayes and you have S. Augustine before who gives you good reason why the Sacrament is so called To confirm this you may find in the very next Chapter to this by you alledged that S. Augustine there calleth Sacramentum pretii nostri the Sacrament of our price which here he nameth the Sacrifice of our price But remember your undertaking which is not to prove Sacrifice at large which never was denied but Sacrifice properly so called and so instituted by Christ our Saviour as your self before have stated it A. B. C. 5. The chap. 13. which is a long prayer for his mother speaking to God how at her death she did not take care to have her body embalmed nor to have a choice monument nor to be buried in her own countrey Sr. EDWARD DERING 6. You have not day enough to finish your journey yet you will step out of the way to see a friend Your journeys end is at proper Sacrifice which it seems you dispair to arrive at before you be taken and therefore you make an out-leap into prayer for the dead thereby to stay me in my pursu●t Good Hippomenes I will no stay my course to take up the balls you cast yet for the present I may step so farre as to tell you that this Long prayer and speaking to God in this chapter is as all the whole thirteen books of his confessions are one entire continued speaking to God But pardon me I will not be drawn again out of my line of Sacrifice A. B. C. 7. He saith thus Non ista mandavit nobis s●d tantummodo memoriam sui ad altare tuum fieri desideravit cui nullius di●i praetermissione servierat und● sciret dispensari victimam Sanctam quâ deletum est chirographum quod erat contrarium nobis qud triumphatus est hostis She gave us not charge of these things but onely desired she might b● remembred at thy altar at which she had attended without omitting a day from whence she knew that holy victim● or Sacrifice for victima is materiall Sacrifice to be dispensed or distributed by which was cancelled the hand-writing which was against us by which the enemie was overcome Which are the very words of S. Paul Coloss. 2. speaking of Christ upon the Crosse So as here is clear mention not onely of an Altar but also of a Sacrifice offered for the dead and a sacrifice daily offered and the very same which was offered upon the Crosse for the redeeming of the world Sr. EDWARD DERING 8. The Myndians made their gates too big for their city but your postern is wider then their gates your conclusion is ever too full beyond all proportion of your premisses Some friend had need to help your conclusion after you as the Arabian shepherds do their sheeps tayls for it is too heavy for your own carriage Here you say is clear mention of an Altar Be it so If the bare mention of an Altar and Sacrifice be an argument for reall and proper Sacrifice you have the cause Here say you sacrifice is offered for the dead Quid ad Rhombum Shoot at the mark man Here is daily sacrifice Yet you are wide Here is the very same which was offered upon the Crosse for the redeeming of the world I this is to the purpose indeed But what if this be not here now I find here dispensari victimam c. that there is a dispensation or distribution of that saving Sacrifice of the Crosse which in the same sense but in other words by S. Paul is called The Communion of the body and bloud of Christ but this Communion is between Christ and his members this dispensation and distribution is to the people and what may that be to your dispensing of your sacrifice up to God in heaven and that in such a bodily sense as you must prove or else confesse your undertakings vain All that Monica required of her sonnes was Tantùm illud memineritis mei and tantummodo memoriam fieri c. A better carver then Polycletus or Pyrgoteles can fashion no more out of this stuff so long as tantùm and tantummodo are not cut away And then for a memory of Saints departed and a loving commemoration of them and their piety and virtue and a thanksgiving for them we do not quarrel nor is it to the Theam of your adventure CHAP. XIIII A. B. C. 1. ANother place maybe out of his work against the adversary of the Law and Prophets l. 1. c. 20. where speaking of the Church he saith Haec quippe ecclesia est Israel secundùm spiritum that is This Church is Israel according to the spirit from which is distinguished that Israel according to the flesh that is the Synagogue which did serve in the shadows of sacrifices by which was signified the singular sacrifice which Israel according to the spirit that is the spirituall Israel doth now offer singulare sacrificium quod nunc offert Israel secundùm spiritum And a little after again Iste immolat c. This Israel offereth to God a sacrifice of praise not according to the order of Aaron but according to the order of Melchisedec They kn●w that they have read what Melchisedec brought forth when he blessed Abraham and are now partakers of it they see such a sacrifice to be now offered to God over the whole world And here he explicateth the place of Malachy the Prophet c. 1. v. 11. of this Sacrifice and useth the same discourse also elsewhere De Civit. Dei lib. 18. cap. 19. Here then according to S. Augustine is a Sacrifice and that a singular or speciall sacrifice signified by the shadows of the sacrifices of the Old Law and this Sacrifice is now offered that is in S. Augustines time 400. years after Christ and after the Sacrifice of the Crosse was passed A Sacrifice not according to the order of Aaron that is bloudy and of beasts but according to the order of Melchisedec and of such things as he offered viz. bread and wine And now that is in the time of S. Augustines writing they see such a sacrifice offered over all the world and they are partakers thereof All which is so clear as nothing can be more clear Sr. EDWARD DERING 2. All is so clear as nothing can be more clear Your arguments please your self but satisfie no man else When will you come to the point Your self have stated the question That Christ did institute a sacrifice and that the sacrifice by Christ instituted is a proper sacrifice Let any Reader judge whether in this of S. Augustine or in any other voucher throughout your whole Treatise you have one argument or authority that comes home

to the point in controversie Here you bring that spirituall Israel doth offer a singular sacrifice If you had found that spirituall Israel had offered a corporall or bodily sacrifice yours is such you say then you had come something near the question We are Israel according to the spirit and we have a most spirituall and a singular sacrifice to offer which S. Augustine here by you alledged calleth Sacrificium ●●●dis a sacrifice of praise Or if you will ●ake S. Augustine en●ire and let one Chapter as it ought help to expound another you shall easily find that this singulare sacrificium is in S. Augustines sense very singular indeed a Vnum verum singulare sacrificium multis est antea sacrificiorum significatum figuris singulare solum verum sacrificium pro nobis Christi sanguis effusus est The one true and singular sacrifice is before signified by many figures of sacrifices the singular and onely true sacrifice is Christs bloud shed for us And thus proceeding by degrees unto that here cited he saith b Ecclesia immolat Deo in corpore Christi sacrificium laudis Haec quippe ecclesia est Israel secundum spiritum c The Church doth offer to God in the body of Christ the sacrifice of praise Take here in corpore Christi the body of Christ either for the Church which is his body mysticall or for the Sacrament and sacramental bread which is his representative body still S. Augustines sacrifice is but Sacrificium laudis the Sacrifice of praise For saith he this Church which is Israel according to the spirit doth offer a singular sacrifice Wherein in what kind what sacrifice doth this spirituall Israel offer Iste saith he immolat Deo sacrificium laudis This that is this Israel doth offer to God the sacrifice of praise not according to the order of Aaron but according to the order of Melchisedec Who can fashion your proper sacrifice your bloudy sacrifice out of all this As for your last clause concerning Melchisedec that will never make for you untill you can turn his protulit he brought forth into obtulit he offered And whilst you confesse his was bread and wine but say that yours is neither and unlesse you can find a proportion between one so great as Melchisedec deriving down a blessing unto Abraham and such wretches as your selves who impudently and irreligiously affirm that you offer up a greater then Melchisedec to God the Father Beside that which Melchisedec brought forth was at the most the Sacrament of a Sacrament for so S. Augustine calleth it c Sacramentum mensae Dominicae A. B. C. 3. But by the way I observe herd that which I did before in the testimony of Eusebius of a Sacrifice of praise which by this place is evidently to be understood of a true and proper not a Metaphoricall sacrifice for the sacrifices with which S. Augustine doth joyn it though differently saying that it is like one but not like the other are true and proper sacrifices to wit those of Aaron and that of Melchisedec And this is yet more evident by the words immediately going before the place here cited which are these Ecclesia ab Aposto●orum temporibus per Episcoporum successiones certissim●● usque ad nostra dernoeps tempora perseverat immolat D●● in corpor● Christi sacrificium la●dis that is The Church from the Apostles times by most certain successions of Bishops even to ours and to after-times doth persev●re and sacrifice to God in the body of Christ a Sacrifice of praise ●o here the sacrifice of praise which he speaks of is that which the Church doth continue to offer by offering the body of Christ Sr. EDWARD DERING 4. Your last words offering the body of Christ are your own indeed the coynage of your own brain without shadow or colour for any such inference out of S. Augustine unto whose Sacrifice of praise I subscribe not regarding what you boldly and without ground do affirm for I do professe my faith as agreeable to S. Augustines as it is different from yours CHAP. XV A. B. C. 1. A Third place may be that De civitate Dei lib. 17. cap. 17. where he shews Christs Priesthood out of the Psalme 109. thus Juravit Dominus c. Almighty God swore and he will not repent himself by which words he signifieth that that which he addeth shall be immutable Thou art a Priest for ever according to the order of Melchisedec Seeing that now there is no where either Priesthood or Sacrifice according to the order of Aaron and every where that is offered under the Priest Christ which Melchisedec brought forth when he blessed Abraham who can doubt of whom this is spoken By which it is clear that the exercise of Christs Priesthood did and was to continue and that in place of Aarons sacrifices a sacrifice like to Melchisedecs was offered not by Christ himself for he was not then on earth but sub sacerdote Christo under Christ that is by Priests under him and by his authority and appointment Sr. EDWARD DERING 2. Little to your purpose That is offered which Melchisedec brought forth say you but he brought not forth the body and bloud of Christ but bare bread and wine Therefore your doctrine will never be concluded by the example of Melchisedec CHAP. XVI A. B. C. 1. ANd to make it manifest that this sacrifice which S. Augustine so often speaks of is a true visible and proper sacrifice and not an invisible spirituall or metaphoricall sacrifice I will here alledge his discourse in his tenth book De civit Dei cap. 19 20. where distinguishing these two kinds of sacrifice he saith That as in prayers and praise we direct signifying words to him to whom we offer the things themselves in our hearts which we signifie so in sacrificing we are not to offer visible sacrifice to any but to him to whom in our hearts we our selves must be the invisible sacrifice And chap. 20. having said that though Christ as God did with his Father receive sacrifice yet as man he did rather choose to be a sacrifice then to receive sacrifice lest by that occasion any man might think that sacrifice might be offered to a creature he concludeth thus Per hoc Sacerdos est ipse offerens ipse oblatio cujus rei sacramentum quotidianum esse voluit Ecclesiae sacrificium c. that is By this he is both Priest offering and also the oblation or thing offered whereof he would have the sacrifice of the Church to be a daily Sacrament or similitude seeing he is the head of her the body and she the body of him the head She is wont to be offered by him as well as he by her And then he concludeth That all the ancient sacrifices were signes of this true sacrifice So as here you see a visible sacrifice distinguished not onely from prayer and praise both outward and