Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	blood_n	body_n	heart_n	5,603	5	5.0093	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14907	Exercitations divine Containing diverse questions and solutions for the right understanding of the Scriptures. Proving the necessitie, majestie, integritie, perspicuitie, and sense thereof. As also shewing the singular prerogatiues wherewith the Lord indued those whom he appointed to bee the pen-men of them. Together with the excellencie and use of divinitie above all humane sciences. All which are cleared out of the Hebrew, and Greeke, the two originall languages in which the Scriptures were first written, by comparing them with the Samaritane, Chaldie, and Syriack copies, and with the Greeke interpretors, and vulgar Latine translation. By Iohn Weemse, of Lathocker in Scotland, preacher of Christs Gospell.	Weemes, John, 1579?-1636.	1632 (1632)	STC 25212; ESTC S119565	155,578	222

Commandement Example 2. Matth. 5. 29. If thy right eye offend thee plucke it out and cast it from thee Here the words are not to be taken literally for this were contrary to the sixt Commandement but figuratively So this is my body is not to be taken literally for it is contrary to the analogie of faith because the heavens must containe the bodie of Christ untill he come againe Act. 3. 21. The second is figurative in rebus as in the Sacrament of the Supper when he sate with his Disciples he sayd This is my body he pointeth at the thing present and understandeth the thing that is not present he had the bread and cup in his hand and he sayd This is my body This is my blood In these propositions there is the subject and the attribute the subject is the bread and wine which he doth demonstrate the attribute is that which is signified by the bread and wine and these two make up but one sense propius remotius when Peter had made a confession that Christ was the Sonne of the living God Matth. 16. Christ to confirme this unto him and to the rest of the Disciples saith Tu es Petrus super hanc petram c. he pointeth at Peter but he understandeth himselfe upon whom the Church is Similie built and not Peter When a man looketh upon a picture he saith this picture is my father here he understandeth two things propius remotius to wit the picture it selfe and his father represented by the picture this picture at which hee pointeth is not his father properly but onely it representeth his father But some will object when it is sayd Hic est sanguis meus that the article hic agreeth with Sanguis and not Object with Vinum therefore it may seeme that it is his blood indeed and not wine that he pointeth at This cannot be for in the former proposition when Answ he sayd hoc est corpus meum he should have sayd hic est corpus meum because it repeateth the word panis as it is more cleare in the Greeke therefore the article hic hath relation to some other thing than to the bread at which he pointeth for the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repeateth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread or the wine but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body and his blood When Moyses sayd Exod. 24. 8. Behold the blood of the Covenant here the word blood is properly to be understood because their covenants were confirmed with blood and there was no sacrifice without blood But when Christ sayd This is my blood of the New Testament there was no blood in the Cup here but he had relation to his owne blood which was signified by the wine in the Cup. When Christ saith This is my body This is my blood Quest how was he present with the bread and the wine there A thing is sayd to be present foure manner of wayes first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man is bodily present Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when a man is present by his picture Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the sunne is present by operation in heating and nourishing things below here Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we apprehend a thing in our mind Christ when he sayd this is my body and this is my blood he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he was not in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for then his blood should have beene there before it was shed then hee should have had two bodies one visible and another invisible but he was present there in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the bread and the wine represented his body and his blood So hee was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his Spirit working in their hearts and he was present to them by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did spiritually eate his body and drinke his blood and this is the true and literall sense of the words Which is the literall sense in those words Hoc facite Quest in mei recordationem doe this in remembrance of me Although there bee many things implyed in these Answ words both upon the part of the Minister and upon the part of the People yet they make up but one sense as upon the part of the Minister Take this bread blesse this bread breake it and give it to the people And upon the part of the people take this bread eate this bread c. yet all these looke but to one thing that is to the remembrance of Christs death and therefore the externall action bringeth to minde the internall action the remembrance of Christs death so that in these words there is but one sense When the testimonies of the old Testament are cited Testimonies of the old Testament cited in the New make but one sense in the new the Spirit of God intendeth propinquius remotius something nearer and something farther off yet these two make not up two divers senses but one full and intire sense When Ionathan shot three Arrowes to advertise David 1 Sam. 20. 20. hee had not two meanings in his minde but one his meaning was to shew David how Saul his father was minded towards him and whether he might abide or flye So the meaning of the holy Ghost is but one in these places Example 2 Sam. 7. 1● The Lord maketh a promise to David I will set up thy seed after thee which shall proceede out of thy bowels This promise looked both ad propius remotius yet it made up but one sense propius to Salomon and remotius to Christ therefore when he looketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significa● f●rmam 2 Chron. 17. 17. to the farthest to Christ 2 Sam. 7. 19. he saith Zoth torath Haec est delineatio hominis Dei it should not bee read is this the Law of the man O Lord God as if David should say this is not all that thou hast promised to me O Lord that I should have a sonne proceeding out of my owne loynes but in him thou dost prefigure to me a sonne who shall be both God and man and hee addeth For a great while to come thou doest promise to me a sonne presently to succeede in my kingdome but I see besides him a farre off the blessed Messias And he applyeth this promise literally to his sonne Salomon and figuratively to Christ his Sonne taking the promise in a larger extent and the matter may be cleared by this comparison A father hath a sonne who is farre from him he biddeth the Tailor shape

a coate to him and to take the measure by another child who is there present but withall hee biddeth the Taylor make it larger because his child will waxe taller So this promise made to David was first cut out as it were for Salomon his sonne but yet it had a larger extent for it is applyed to Christ who is greater than Salomon and as by a sphere of wood wee take up the celestiall spheres So by the promises made to David concerning Salomon we take up him who is greater than Salomon and these two make but up one sense When a man fixeth his eye upon one to behold him another man accidentally commeth in in the meane time hee casteth his eyes upon that man also So the Lords eye was principally upon the Messias but hee did cast a looke as it were also to Salomon When these testimonies are applyed in the New Testament A Scripture diversely applyed doth make up but one literall sense the literall sense is made up sometimes of the type and the thing typed Example Ioh. 19. 36. A bone of him shall not be broken This is spoken both of the bones of the Paschall Lambe and of the bones of Christ and both of them make up but one literall sense Sometimes the literall sense is made up ex historico allegorico as Sara and Hagar the bond woman and the free signifie the children of the promise begotten by grace and the bond servants under the Law and these two make up but one sense Sometimes ex tropologico literali as Ye shall not mussle the mouth of the Oxe that treadeth out the corne 1 Cor. 8. 9. Fourthly the literall sense is made up ex historico mystico prophetico Example Ier. 31. 15. A voyce was heard in Ramah lamentation and bitter weeping Rachel weeping for children refusing to bee comforted for her children because they were not There was a voyce heard in Ramah for Ephraims captivity that is for the ten Tribes who came of Ioseph the sonne of Rahel this mourning was because the ten Tribes should not be brought backe againe from the captivity this was mysticall and not propheticall that shee mourned for the ten Tribes who were led away into captivity but it was propheticall foretelling the cruell murther which Herod committed in killing the infants not farre from Rahels grave all these are comprehended in this prophesie and make up one full sense When a testimony is cited out of the Old Testament in the new the Spirit of God intendeth that this is the proper meaning in both the places and that they make not up two divers senses Example the Lord saith make fat the hearts of this people Esa 6. 9. and Christ saith Matth. 13. 14. In them is fulfilled this prophesie This judgement to make fat the hearts was denounced against the Iewes in Esaias time at the first Act. 23. 16. Well spakethe holy Ghost by Isaiah the Prophet it was fulfilled upon the Iewes who lived both in Christs time and in Pauls time Esay when he denounced this threatning he meant not onely of the Iewes who lived then but also of the Iewes who were to come after and it was literally fulfilled upon them all Example 2. Esa 61. 7. The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel this prophesie is cited by Christ Luk. 4. 18. and it is onely meant of Christ and literally to be applyed to him Example 3. Esay 49. 6. I will give thee for a light to the Gentiles Christ went not in proper person to preach to the Gentiles himselfe but he went to them by his Apostles therefore Act. 31. 47. Paul saith the Lord hath commanded me to goe and be a light to the Gentiles this is the proper sense and meaning of the Prophet Esay in this place When the testimonies of the Old Testament are cited in the new they are not cited by way of Accommodation but because they are the proper meaning of the places if they were cited by Christ and his Apostles onely by way of accommodation then the Iewes might have taken exception and sayd that these testimonies made nothing against them because it was not the meaning of the holy Ghost who indited these Scriptures to speake against them But Christ and his Apostles bring out these testimonies as properly meant of them and not by way of accommodation onely We must make a distinction betwixt these two Destinatam applicationem per accommodationem Destinata Applicatio destinata per accommodatione is this when the spirit of God intendeth that to bee the meaning of the place Applicatio per accommadationem is this when a preacher applieth the Testimonies of the scriptures for comfort or rebuke to his hearers this is not destinata applicatio sed per accomodationem A man maketh a sute of apparrell for one that is Destinatum Simile to him yet this suite will serve for another and this is Per accommodationem When Nathan said to David the Lord also hath put away thy sinne thou shalt not die 2 Sam. 12. 13. this was destinata applicatio but when a preacher now applieth this to one of his hearers this is but per accommodationem the scriptures are written for our Admonition upon whom the ends of the world are come 1 Cor. 10. 11. And they are profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3. 16. They serve to rebuke all obstinate sinners and to comfort all penitent when they are applied rightly but when the Apostles applied their comforts and threatnings they had a more particular insight to whom they belonged than Preachers have now and knew particularly what Scriptures were directed to such and such men When Esay prophesied make fat the hearts of this people Esay 6. 9. And when Paul applyed it to the Iewes in his time it was destinata applicatio but when a Preacher applieth it to his hearers now it is per accommodationem onely for hee cannot so particularly apply it to his hearers as Paul did to his Where there are two severall testimonies found in the old Testament and joyned together in the new Testament these two make but one literall sense as Esay 62. 11. Say to the daughter of Sion behold thy Salvation cometh So Zach. 9. 9. O Daughter of Sion O Daughter of Ierusalem behold thy King commeth riding upon an Asse and upon an Asse Coalt Matthew citing these places cap. 23. joyneth them both together and sheweth that both Esay and Zacharie meant of Christ comming in humilitie and not in glorie and these two make up but one literall sense This is a speciall note to know the literall sense of the Scripture when this phrase is added That the Scripture A Note to know the literall sense of the Scripture might be fulfilled As Ioh. 13. 18. But that the Scripture may be fulfilled hee that eateth bread with me hath lift up his