Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	according_a	act_n	affection_n	104	3	6.4240	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40639	Missale romanum vindicatum, or, The mass vindicated from D. Daniel Brevents calumnious and scandalous tract	R. F. (Robert Fuller), 17th cent.	1674 (1674)	Wing F2395; ESTC R6099	83,944	185

sacrifice is to deprive Christs Church of the most noble act of Religion and so make it more imperfect then the law of Nature or Written law I know some will object that of S. John Chap. 4. God is a spirit and they that adore him must adore in spirit and verity whereto I answer that this place manifests that our sacrifices are spiritual and true in which they differ from all precedent sacrifices which were carnal and rather in figure or shadow of the sacrifice of the new law It is certain therefore that Christ did not reject all external worship of God but would have them done in spirit and truth otherwise take away all sacrifices Sacraments prayers Churches and society of men in his service The sacrifice of the new law requires to be done in spirit that is in saith hope charitie and interiour devotion and in veritie according to the institution of Christ The Apostle S. Paul Ephes. 6. invites us to pray at all times in spirit that is in mind affection and desire or as Vatablus terms it In spirit that is with servour of spirit that is with an Intimate and fervent spirit otherwise it works no true act of Religion whose external act requires also the internal as has been said already Our Advarsaries have sought all means possible to take away the belief of the sacrifice of the Mass notwithstanding that Christs Church as I have formerly manifested has alwaies taught and believed it as proper to the Evangelical law This Doctour Breven● has two or three Inventions to this purpose which I shall endeavour to refute in the next Chapter CHAP. VI. Of the Doctours Invention to exclude the Sacrifice of the Mass SOme of our advarsaries have said That the Sacrifice of Christ upon the Cross is the peculiar and perpetual host in which our Priesthood law and Religion is constituted and so in the new law there is no other sacrifice remaining the Doctour in proof of this lays hold on the Apostles words Heb. 7. Christ did once offer himself cap. 9. once in the consummation of the world and again Christ was offered once It is needlesse then to frame another sacrifice I answer by granting the Antecedent and denying the consequence for the sacrifice of the Cross was both full and sufficient nothing was wanting to the value and sufficiency of the price for Christ by his passion has purchased the sufficient price for to redeem the whole world yea for all the sins ever committed either before or after for it was an expiatorie Redeeming and satisfactorie Sacrifice for the whole world by which the Sacrifice of the Mass is not excluded for the Mass is only applicatorie of the Redemption and satisfaction which Christ did work on the Cross so that in the Mass we do not offer a new price for our sinns but we apply the former price of the Cross to our selves even as we apply the same to us by baptism and other Sacraments Moreover the sacrifice of the Mass may be said to be the same with that of the Cross in as much as it is a continual representation of the passion whence S. Cyprian Epist 63. sayes Our sacrifice is correspondent to the passion of Christ and S. Augustin de fid ad Pet. Cap. 19. Those carnal sacrifices did prefigurate the flesh of Christ which he was to offer for sinns and the bloud which he was to shed But this sacrifice is the commemoration of the flesh of Christ which he has now given and of the bloud which he has shedd In them he was shewed as to be killed in this he is shewed as killed Again S. Cyprian in the place before cited sayes we make mention of the Passion in all our sacrifices for the passion of our Lord is the sacrifice which we offer we ought to do no other thing but what he did for the Scripture says as often as you shall eat this bread and drink this Chalice you shall shew the death of our Lord untill he comes as often therefore as we offer the Chalice in remembrance of our Lord and of his passion we doe that which manifestly our Lord did In fine the sacrifice of the Masse is the same with the sacrifice of the Cross for that in the Mass as well as on the Cross the same principal priest and the same offerer to wit Christ is both the same victime and host different only in the manner Incruentall in the Mass Cruentall on the Cross but the Incruentall in the Mass signifies and represents in a mysteriall manner the cruental on the Cross Christ therefore once dyed for all with all sufficiency imaginable but all do not receive the benefit thereof only those who by grace of God are made partakers thereof receive the fruit of Christs passion and we are made participant of this all-sufficient sacrifice by such means as Christ has lest in his Church amongst which the chiefest are the Sacraments sacrifice of the Eucharist as the principal means to apply the merit of Christs passion unto us which Christ instituted in his last supper according to the faith belief and doctrine of Christs Church even within these five hundred years after Christ as is formerly declared Others will admit of some sacrifices but they must be purely spirituall such as are the sacrifices of praise of contrition humilitie and such like as if they were all spirituall and celestiall but our omnipotent God condescending to our humane nature and for the general conservation of his worship in the hearts of men has alwaies ordained certain visible signes sacraments and rites for to move our interiour minde to such pious duties as is manifest in all states of Gods Church Moreover this is besides our question for we require a sacrifice which is proper and peculiar to the new testament or Law which was ordained by Christ such as are mentioned are common to all laws if you take them purely spiritual to no law for such belong only to celestiall spirits but if we take them as united to visible signs then such sacrifices were found in the law of nature as in the written laws nay there were several sacrifices in all The primary Intention was to exhibite due worship to God and in particular some were for expiation of sin some with thanksgiving other in praise of God in like manner in the law of Grace there are such sacrifices but the only true and proper sacrifice of the Evangelical law is the sacrifice of the Eucharist which as it succeeded all the sacrifices of the old law so it hath in a more excellent manner their effect Contrary to this Doctour Brevent cites S. Augustine lib. 10. de civit Dei cap. 6. Every work tending to effect our beatitude by a sincere inherence with God is a true sacrifice To which I say that in a general sense it is true especially if it be taken in metaphoricall sense as 8. Augustine plainly here takes it as it appears in the

is my body this I say which ye take for the bread is not a figure or example of Christs body but is converted into the same body of Christ for our Lord said The bread which I will give is my flesh he said not is the sign of my flesh but is my flesh And again Vnless ye eat the flesh of the son of man And doest thou say flesh is not seen O man that is done for our infirmity because Bread and wine are of those things with which we are accustomed we do not abhor them but we should not bear but abhor seeing flesh and bloud set before us Wherefore our merciful God condescending to our infirmities conserves the species and forms of bread and wine but transelementates them into the vertue of flesh and bloud from whence I conclude that as it is possible to God to conserve the accident or species without any substantial subject for to him nothing is impossible to the constant belief of the holy Catholick Church in all times has been that those species are conserved as necessarily following that great Mystery The 3. Miracle to be baited at by the Doctor is that the body of Christ should be contained in so little a place or room as the Host nay in every parcel or part thereof Although this be miraculous yet it follows from the very being of our Saviour in the Eucharist for Christs body is not there with his natural dimension or Circumscription of place for so we could not eat him nor receive him in our Mouths nor the bread cover him unless we should say that of Mat. 19. a Camel might pass though the eye of a needle which nevertheless is possible according to what our Saviour there sayes with men this is impossible but with God al things are possible besides God is not tyed to natures laws as may be seen 4. Reg. 6. Iron did forget its natural weight and swom on the water Exod. 14. water lost its fluxibility and stood up as a wall In like manner the flowing of Jordan Josue 3. did stand and become like a mountain 3. Reg. 17. the pot of meal failed not and the vessel of Oyl diminished not Dan. 3. the fire lost its natural activity Luc. 23. the Sun lost its light It was not according to nature that a body should walk on the sea as our Saviour did Mat. 14. of which S. Justin Martyr in Respons ad quaest a gentibus As our Lord did walk on the Sea without a change of his body into a spirit but by divine power he made the Sea which cannot be passed over walking to be passable not only to his own body but also to that of Peter so by his divine power be also came out of the monument when a great Stone was put on it and entred in to his disciples the doors being shut All these things are above the law of nature and shall we deny the possibility of such like to the God of nature But to come nearer to our present purpose Christs body is now glorious and is in the Eucharist in a sacramental and spiritual manner not different from the being of a soul which is as well in every part and parcel of the body as in the whole body and shall we deny that to Gods power which he wrought in our souls which are indivisibly and without any commensuration of place This is confirmed by S. Epiphanius Haeres 64. Even as our Lord did rise from the dead not taking another body but the same that was and no other from that which was but changing that which was into a spiritual subtillity and making the whole spiritual he entred in by the doors shut that which could not be done here in our bodies for grossness and for that as yet they are not joyned in a spiritual subtillity S. Cyril speaking of the same miracle of entring the doors being shut on that place gives the reason for sith he is true God he is not subject to the law of nature S. Ambrose in c. 24. luc Not by corporeal nature but by a quality of a corporeal resurrection that it was not by natures law but by a subtillity of a glorified body which has no commensuration of place but is as the Angells in great or little place No wonder then that the body of our Saviour according to his Nature and for our benefit and commodity should be as well in the whole host as in every part thereof But some will cavill on what is said that Christs Body is indivisibly as the soul is in the whole Body and in every part thereof how little soever but we see by experience that if any part be separated from the whole the soul remains no more in it admitting therefore that the Body of Christ is in the whole Host yet if any part be separated from the whole Christs body also shall not be in that part so separated I answer there is no proportion between the works of nature so constituted by God and the works of God in his omnipotent power whence to argue against Gods works by the ordinary course of Nature is to limitate Gods power to what he has actually done whereas no act ad extra can be equal to his power no effect can fully correspond to his power God made the world and yet can make millions of worlds God ordained such and such effects in nature and can as well ordain many other yea different and contrary or exceeding in the same kinde It is meer folly to think that God can do nothing but what we can conceive or under and as if the infinite wisdom and power of God did not exceed our finite weak and in comparison no faculty at all Gods power is immense and without Limit Ipse dixit fact a sunt whatsoever he sayes is done and can do more things then any creature can conceive or Imagine Secondly There is no comparison in these two subjects for the part so separated from the whole is now no more capable to retain the vital form either vegetive or sensitive and consequently according to Natures law is uncapable of any rational form to wit the soul which gives no longer life to it being limited by the Authour of nature In our Case there is still the same disposition and capacity in every part as in the whole and consequently there arises no mutation but only a numerical difference which nothing alters the nature of the accidents which joynt or separate retain the species of bread or wine which are sensible signs required in this Sacrament as long therefore as this sensible signe or species remains so long the thing signed or signified remains The body of Christ has no union with the Accidents nor any reference to them but in as much as they are sacramental signs of his body and bloud so made by divine Institution in this their is no regard to the greatness or littleness of the species or accidents but to