Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	adoption_n	cry_v	father_n	9,732	5	5.0154	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20154	The heauenly banquet: or The doctrine of the Lords Supper set forth in seuen sermons. With two prayers before and after the receiuing. And a iustification of kneeling in the act of receiuing. By Iohn Denison, Doctor of Diuinity.	Denison, John, d. 1629.	1631 (1631)	STC 6589; ESTC S109561	131,917	382

to them that kneele And in those Congregations that stand whether they would admit any to the Sacrament that should sit I assure my selfe they would not Why then should the restraint of that exorbitancy seeme seuere in others which themselues would practise Yea should a famous Church in her many worthy members giue place to a few priuate persons Hauing briefly giuen reason for the gesture of Kneeling in the act of receiuing it remaines in the next place that I answer some arguments that oppose it a In a book intituled A dispute vpō the question of kneeling in the act of receiuing the Sacramentall bread and wine which for any thing I know remaine yet vnanswered b Haec enim mea responsio longè ante responsiones Reuerend Episcoporu●● Reffens Ces●●ens exarata f●it There are three arguments which haue great resemblance both in the proposition and prosecution of them The first is this c I deny the Antecedēt Kneeling sutes not with the person of a coheyre therefore it is vnlawfull And why doth it not Answere is made that kneeling is a carriage whereby wee acknowledge our selues to be in a condition of inferiority and disfellowship with Christ Disput pa. 7. Disput pa. The like is pag. 30. Here I deny the Argument whereas sitting is such a position of body as argueth not subiection and humility but rather equality and familiarity therefore kneeling sutes not with the person of a coheyre Here are in my vnderstanding strange positions and reasons against kneeling I should rather haue reasoned quite contrary thus We are in a condition of inferiority and disfellowship with Christ wee owe subiection and humility to Christ therefore wee should kneele rather then sit at receiuing of the Sacrament It is true wee are coheyres with Christ yet this imports not any equality Christ is the Sonne of God by nature we by adoption and grace Ambrose Heb. 6.17 Christ is heyre ex propria dignitate twe ex promissione Heauen is his by an eternall right our inheritance is his purchase Hab. 1.2 he is the heyre of all things happy are we if we can obtaine the meanest mansions in the Kingdome of heauen Ioh. 14.2 Which way soeuer we cons●der Christ either in his person actions or offices we shall finde him farre our superiour and consequently our selues in a condition of inferiority with him Yea doe we not acknowledge him to be the head of his whole Church Ephe. 5. ●● 23 and that not only as it receiues from him sense and motion in the course of Christianity but as it owes him subiection also in regard of his so●eraignty Aug. in ●sal 29. And if the naturall head be the most noble of all the parts how exeellent then is he who is the Head of the ●hole Church It is true that Christ hath aduanced our nature by his Incarnation Passion but that must rather humble vs then so puffe vs vp that wee should account our selues his fellowes And lest the white fethers of our adoption might Swan-like make vs ●well yet the blacke feet of our manifold corruptions may iustly deiect vs. The greater fauours and honours Christ affords vs the more it becomes vs to be humble Thus the blessed Virgin Luk. 1.28.29 when the Angell deliuered that honourable Ambassage from the GOD of heauen was not lifted vp in pride but answered in an humble fashion Behold the handmaid of the Lord. And Iohn the Baptist who had the honour to be the instrument of our Sauiours inauguration at his Baptism Luk. 3.16 how humbly doth he acknowledge His shoo latched I am not worthy to vnloose So if Christ shall vouchsafe to esteem vs his seruants as the prodigall son intreated his father we are blessed and happy though wee doe not account our selues his fellowes Luk. 15.19 Phil. 2.6 It was no robbery in Christ to be equall to God but it is no lesse then Luciferian pride in vs to make our selues equall to Christ Ob. But when we come to the Sacrament Disp pa. 10. we are to act the persons of coheyres so that this humble deportment cannot then become vs. Resp Yes surely very well Our Christian duties must not be like Pharaohs kine that ate vp one another but like the Cherubins that looked one vpon another and both to the Mercy-seate Many vertues though different in themselues are so entwined that they consort very w●ll in the same action as St. Austin hath obserued in the Centurion and the Publican Luke 19. Mat. 8. Aug. ep 118. cap. 3. And it is said that the deuout women departed from the Sepulchre with feare and great ioy Mat. 28.8 Rom. 8.15 one receiuing Christ with much ioy the other with great humility Ambo saluatorem honorificantes diuerso quasi contrario modo Each of them honoring our Sauiour in a diuers and as it were a contrary manner And doe we not act the persons of coheyres when wee pray for we speake familiarly to God as to our Father yea it is the spirit of Adoption that makes vs cry Abba Father at those times when vpon our knees we become humble petitioners to our gracious God for his fauours Thus ioy humility and confidence ma● all concurre in the very same act yea what duty is exempt●d fr●m humility which must ballance all our actions When we heare the Word of God we must bring trembling soules Esa 66.5 when wee pray it becomes vs well to prostrate our selues before the Thr●ne of Grace And will not the like humble demeanor become vs when we come to the Table of the Lord yes to confesse there vpon our knees As it is in the Communion booke That we are not worthy to gather vp the crums that are vnder his Table Againe it is disputed that kneeling crosseth the assurance of our coheirship with Christ I deny the Antecedēt and therefore it is vnlawfull Resp. That this proposition is vntrue I appeale to the experience of thousands who doe humbly kneele at the receiuing of the Sacrament For my selfe I haue receiued it diuersly According to St. Ambrose direction Aug. epi. 86. epi. 118. cap. 2. as the practice of the present congregations haue giuen occasion and I thank God comfortably Yet haue I receiued it with as much fruit and comfort when I kneeled as when I vsed other gestures And I am confident that those who vse to receiue it sitting doe gaine no more assurance of their Coheirship then those who receiue it kneeling But let vs examine the reasons of this position the first wherof is this It directeth our hearts to an apprehension of disfellowship with Christ in our future estate of glory represented at the Lords Table I deny the cōsequence of this reason by reason that it conuinceth the performers thereof to be of an inferiour and vnfellow-like condition with Christ Ergo it crosseth our assurance and therefore it is vnlawfull

to Iudas Ioh. 13.26 For that soppe was at a second course which they vsed to haue after the Passeouer before the Supper of the Lord. As may appeare page 205. This confounding of the elements takes much away from their seuerall significations As in the time of the Law the sacrifices were so killed and offered that the bloud was distinctly shedde by it selfe so our Sauiour in the institution of the Supper doth take consecrate and giue the bread and wine seuerally and fitly because the Sacrament doth represent Christs passion Ro. 5.7.9 wherein the shedding of his bloud is noted as a distinct thing The Schoolemen doe vrge very iustly the consecrating of wine by it selfe because it did flow apart from the body of Christ at his passion and if it be necessary in the act of Consecration why not also of administration Againe forasmuch as the bread and wine doe remaine distinct substances from the body and bloud of Christ the Romish adoration grounded on a vaine supposition of Christs locall presence is no lesse then odious idolatry whilest that is giuen to the creature Rom. 1.25 which is due onely to the Creator who is God blessed for euer Againe the matter of the Sacrament may be a motiue to vnity It should be our vinculum pacis the bond of Peace or glutinum charitatis the cement of Charity as Barnar● calls it Bern septuag●s●ser 1. That as many graines ar● vnited in one loafe and many grape in one cup so our hearts and soules should be ioyned in one according to the Apostles speech 1. Cor. 10. 1. Cor. 10.17 For wee that are many are one boar because we are made partakers of ●●e bread St. Paul exhorts the Ephesians Ep. 4 3-6 to keepe the vnity of Spirit in the bond of peace because There is on● Lord one Faith one Baptisme on● God and Father of all So let vs co●sider my brethren that we we●●● one liuery serue one Master haue one God to our Father one Churc● to our Mother wee feed and feast● one table Oh how well then doth this vnity acc●●d with that we pr●fesse to be That wee may b● 〈◊〉 those w●rthy Christians who were as it were one soule in many ●●di●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●t 〈…〉 Our Sauiour Christ makes this vnit● of affections a 〈◊〉 an esp●ciall badg● of his ●●●lowers Ioh. 13.35 saying B● this shall all m●● know that you are my Disciples if you loue one another Were it onely our generall profession the same were su●ficient to moue vs to vnity for we acknowledge our selues members of one body but adde hereunto the mutuall participation of Diuine graces and Gods sacred ordinances amongst others the comfort of the blessed Sacrament and the same must needes be a singular bond of vnity peace and amity Lastly from this significant relation of the visible signe with the inuisible grace there riseth a meditation of singular comfort For Christ is our bread our wine he is our strength our refreshing our cure our comfort If we consider our own estate condition we shall find what ne●de we haue of Christ Faciles sumus ad se lucendum debiles ad operandum Bern. fr●giles ad resistendum We are easily seduced a lesse baite then the fruit of Paradise will intice vs a w●a●●r enemy then the subtill serpent can seduce vs. Gen. 3.1 We are feeble in doing the L●rds wi l hauing many incumbrances withour our owne infirmities withi● being of our selues not a●le so mu●h as to thinke a good thought 2. Cor. 3.5 We are fraile in resisting the temptations of the Deuill For the case stands betweene him and vs 1. Sa. 17.33 as Saul said of Dauid and Goliah Thou a●t but a child an●●he is a man of warre from his youth Y●t behold Luk. 11.22 here is a stronger man that ouercomes him takes from him his armour and deuides the spoyle Neither doth Christ retaine this strength to himselfe onely but communicates it in some measure vnto his seruants so that they are able to doe all things through the helpe of Christ that strengthens them Our soules doe receiue deadly wounds in our spirituall combats Phil. 4.13 but behold bere is a gracious Physician that applyes both the mundifying wine and mollifying oyle of his mercy and by his word is able to cure euery one that lyes at this poole of Bethesda Whose spirit is not sometimes deiected with the terrors of sinne What tender heart is not sometimes ready to cry out with these mournefull Conuerts Men and brethren what shall we doe Act. 2.37 But loe here is a blessed Comforter who bindes vp the broken heart Luk. 4.18 speakes peace to the wounded soule and giueth ioy vnspeakeable and glorious In a word 1. Pet. 1.8 all sufficiency of Grace is to be had in Christ Amb. de virgin lib. 3. Omnia Christus est nobis saith St. Ambrose Christ is to vs whatsoeuer our hearts can desire Are our soules wounded with sinne behold he is our Physician If we be loaden with iniquity hee hath taken the burthen vpon him hee is made our Righteousnesse If we be weake and feeble he is our strength If we feare death he is our life if we desire to come to heauen he is our way if we would be free from darkenesse hee is our light if wee be thirsty hee is the fountaine of liuing water if wee be hungry he is our meat Gustate igitur videte quàm suauis est Dominus Psa 34.8 O come and taste and see then how sweet the Lord is Blessed are they that put their trust in him THE THIRD Sermon The Inuisible Matter of the Sacrament 1. COR. 11.25 After the same manner hee tooke the cup c. YOV haue heard of the visible matter of the Sacrament which leades vs as it were by the hand to take notice of the inuisible which is the body and bloud of Christ and this is full of comfort For by how much the body is more excellent then the shadow by so much doth this heauenly substance excell the earthly When we say that the body and bloud of Christ is the inuisible matter of the Sacrament we comprehend vnder them whole Christ both soule and body with all his diuine Graces and Merits Yea the Diuinity also in respect of efficacy yet because the humane nature of Christ is as it were the Conduit pipe by which the Diuinity doth conuey grace to vs therefore we mention onely the receiuing of that in the Eucharist But the truth is that whole Christ both God and man is made ours by the worthy participation of this Sacrament The elements and author of saluation are both receiued at one instant if the heart and hand of the receiuer doe their mutuall offices as the Minister giues the visible signe so the Spirit of God imparts the inuisible Grace As Iohn Baptist said when he