Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	only_a	son_n	5,506	5	5.6836	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17127	A sermon preached before His Maiestie at Whitehall, March 22. 1617. being Passion-Sunday, touching prostration, and kneeling in the worship of God. To which is added a discourse concerning kneeling at the Communion. By Iohn, Bishop of Rochester.	Buckeridge, John, 1562?-1631.	1618 (1618)	STC 4005; ESTC S106770	134,604	258

Deus not somewhat of God but God himselfe to whom it is proper to bee the Physitian and the Phisicke the food and the Feeder of our soules So then although all Gods gifts and graces be great and like to himselfe yet here in this Sacrament he giueth not simile but idem not somewhat like himselfe of a like substance to himselfe but hee giueth himselfe and the Sonne of his owne Substance And then quantus Deus qui dat Deum How great how good and gratious is God the Father to vs that giueth vs no lesse nor no other then God himselfe his onely Sonne to be the meat of our soules and the holy Spirit to bee our Comforter and refresher in this Sacrament The Elements or Signes after the words of Consecration are not bare accidents or signes and species but true substances and in that respect they are by Christ and the Euangelists and Apostles called Bread and Wine but the thing signified is the Body and Blood of Christ It is not figur a tantùm though the Sacrament be a figure it is not a figure onely but the trueth substance and God doeth not now feed vs with shadowes because the trueth and substance is there receiued this Sacrament doth exhibite this which it signifieth Neither is it Efficacia tantùm that is a very weake and short exposition Hoc est corpus meum 1. efficacia corporis mei This is my body that is this is the efficacie and vertue of my Body This is my blood that is this is the efficacie or effect of my Blood for that were to deuide the Body Blood of Christ from the force and vertue thereof But this is indeed the Body and Blood of Christ not in any grosse or carnall or corporall maner but in a spirituall maner a maner best and onely knowne to him that performeth that which he promiseth Caluin instit l. 4. c. 17. §. and as Caluin and Sadeel and others teach a manner aboue our capacitie and vnderstanding Experior magis quam intelligo which we prooue rather then vnderstand and therein are happie that wee finde it to bee so in deede and trueth though it surpasse the capacitie of mans wit be knowen onely to God In which wee doe imitate the blessed Apostles who beleeued Christs word and receiued it with faith Cyril in Ioan. lib. 4. c. 13. without once doubting or asking the Iewish question full of infidelitie Quomodo How can he giue vs his flesh Chryfostome saith Hom. 26. in matth 8. Etsi enim paruum aliquid fuerit quod datum est fit magnum tamen de honore dantis immò nihil exiguum est quod illo largiente confertur non solùm etiam quia datur à Deo sed quia tale est quicquid ille confert vt dici non mereatur exiguum vt enim alia vniuersa praeteream quae multitudine suâ numerum exuperant arenarum quidnam poterit ei quae propter nos facta est dispensationi conferri Quod enim erat apud eum omnibus pretiosius vnigenitum pro nobis filium dedit quidem cum adhuc essemus ipsius inimici nec dedit solùm sed nostram illum fecit esse mensam Although it be little that is giuen yet it is made great by the honour of the giuer yea nothing is little which is conferred God giuing it not onely because it is giuen of God but that whatsoeuer he giueth is such that it deserueth not to bee called little for to passe all other things which with their multitude exceede the number of the sands what can bee preferred before that dispensation that is made for vs For that which was more precious to him then all things hee gaue his Sonne for vs and that truely when wee were his enemies neither did hee giue him onely but also he made him to bee our Table Nec Moses dedit nobis panem verum Hieron ad Heb. d. qu. 2. sed Dominus Iesus ipse conuiua conuiuium ipse comedens qui comeditur illius bibimus sanguinem sine ipso potare non possumus quotidiè in sacrificijs eius de genimine vitis verae vineae sorec quae interpretatur Electa rubentia musta calcamus nouum ex his vinum bibimus de regno Patris Moses gaue not vs this true bread but the Lord Iesus saith S. Hierom he is the guest and the banquet the feeder and the foode wee drinke his blood and without him wee cannot drinke dayly in his sacrifices wee treade those chosen red sweete wines out of the fruit of the true vine and vineyard sorec and out of those wee drinke the new wine of the kingdome of the Father Cuiusdā Serm. d● Coena Domini inter opera Ber. In coena illa munerans munus Cibans cibus conuiua conuiuium offerens oblatio He is the giuer and the gift the feeder and the foode the guest and the feast the offerer and the oblation In which respect the Eucharist Dion Areop c. 5 de Hier. Ecclesiast by Dionysius is called Omnium Sacramentorum consummatio or perfectissimum Sacramentum The consummation of all the Sacraments or the most perfect Sacrament Medicamentum immortalitatis antidotum non moriendi sed viuendi per Iesum Christum in Deo Catharticum expellens malum It is the Physicke of immortalitie the antidote or preseruatiue against death giuing life in God by Iesus Christ the medicine purging of all vices or driuing away all euils so Ignatius It is Cibus inconsumptibilis Epist ad Ephes vnconsumable meate so Cyprian De Coena Dom. Pignus salutis aeternae tutela fidei spes resurrectionis It is the pledge of eternall saluation the defence of faith and the hope of resurrection so Optatus S. Cyrill goeth further Lib. 10. in Ioan. c. 13. Considerandum est non habitudine solùm quae per charitatem intelligitur Christum in nobis esse verum etiam participatione naturali Nam quemadmodum si igne liquefactam ceram aliae cerae similiter liquefactae miscueris vt vnum quid ex vtrisque factum videatur sic communicatione corporis sanguinis Christi ipse in nobis est nos in ipso Consider saith hee that Christ is in vs not onely by an habitude which is vnderstood by charitie but also by a naturall participation for as waxe if it bee melted by the fire is so mingled with other melted waxe that it makes one waxe of both so by the communication of the body and blood of Christ he that is Christ is in vs and wee in him And hee prooues it out of S. Paul The bread that we breake is it not the communion of the body of Christ De fide orthodox lib. 4. c. 14. And Damascen explaining those words saith Communicamus per ipsum Christo participamus eius carne diuinitate quia communicamus vnimur inuicem

meditation is but as prayer and the like which properly offer diuine adoration to God For why The Sacrament is a visible signe of an inuisible grace in which as God offereth to vs his Sonne in his death and passion and the graces of the holy Spirit so wee offer to him our selues In Baptisme the Sacrament of Spirituall generation the water washeth the body and the Blood of Christ washeth the soule there God becommeth our Father by adoption and wee offer vp our selues and our children to be sonnes of God by grace Aug. Tract 2. in loan Dedit vnicum vt non esset vnicus God giueth his onely Sonne to vs that hee might no longer be an onely Sonne but make many brethren vnto himselfe and sonnes and heires to God Christ giueth himselfe to vs to be our head and wee consecrate and dedicate our selues to Christ to be his members God becommeth our Lord and we become his seruants we offer our selues to fight as souldiers vnder his colours and he receiueth vs into his army and protection and armes vs by his grace to fight his battailes so that Baptisme is as a mutuall or reciprocal couenant that he should be our God and we should be his people consecrated and sealed to his seruice The like is done in the Eucharist the Sacrament of encrease there the Flesh and Blood of Christ the meate and drinke of our soules is giuen to vs for our growth and we there giue and offer vp our whole selues a holy and liuing sacrifice acceptable to God which is our reasonable seruice of him The first of regeneration is done of vs being children when wee are not able to promise for our selues in this of nourishment we doe contract by our selues that he shall be our God and wee will be his holy Temple that hee shall be our head and we will be his liuing members that hauing receiued life from his life and spirit from his Spirit we will no more liue to our selues but vnto him that so we may say with the Apostle Viuo ego iam non ego I liue yet not I Gal. 2.27 but Christ liueth in mee we cease to liue the life of sinne that wee may altogether liue the life of grace In which respect the fathers call this Sacrament Latreiam diuine worship Cyril Epist. ad Nectar Actor Concil Ephe. Tom. 1 c. 14 apud Biunium pag. 714. Dum vnigeniti filij Dei hoc est Iesu Christi mortem ex mortuis resurrectionem annunciamus eiusdemque in Coelum assumptionem profitemur incruentum in Ecclesia Dei cultum nos obire mysticasque benedictiones adire eaque ratione sanctificari vtpote sacrae carnis pretiosi sanguinis Christi omnium saluatoris participes effecti While we do shew the death of the onely begotten Sonne of God that is Iesus Christ and his resurrection from the dead and his assumption into heauen we professe to performe the vnbloody worship of God in the Church and come to the mysticall blessings and by that meanes to be sanctified as being made partakers of the sacred flesh and the pretious blood of Christ the Sauiour of vs all Aug. de Ciuit. Dei lib. 10. c. 4. so sayeth S. Cyrill And S. Augustine saith Hinc nos seruitutem quae latria graecè dicitur siue in quibusdam Sacramentis siue in nobis ipsis debemus We do owe to God that seruice which in Greeke is called diuine worship either in certaine Sacraments or in our selues Againe the oblation of sacrifice pertaineth Ad cultum Latreiae to diuine worship August contra Faust Man l. 20. cap. 21. And againe Sacrifice is diuine worship Aug de Trinit l. 3. c. 10. And againe Infantes non nouerunt quod in altari ponitur peracta pietatis celebratione consumitur Infants know not that which is set vpon the Altar and performed in the celebration of pietie where this Sacrament is called pietie But in my iudgement Caluine doeth best expresse this point for hee defineth a sacrament thus Instit lib. 4. cap. 14. §. 1. It is Testimonium diuinae in nos gratiae externo signo confirmatum cum mutua nostrae erga ipsum pietatis testificatione A testimony of diuine grace in vs confirmed by an externall signe with a mutuall testification of our seruice or pietie towards him And that this pietie is to Godward it appeareth in the word erga ipsum And againe when he saith That as God doeth seale the promises of his beneuolence to our consciences by these externall symbols so we in like sort doe testifie our pietie to him as well before him and his Angels as in the sight of men So the Sacrament is an action of our pietie to God and pietie is the inward deuotion or adoration of the soule And therefore Viguerius in his institutions which are a briefe of Schole diuinitie collecteth thus That Viguerius cap. 16. ver 8. Gratia Sacramentalis ad duo ordinari videtur videlicet ad tollendos defectus peccatorum praeteritorum in quantum transeunt actu remanent reatu iterum ad perficiendam animam in his quae pertinent ad cultum Dei secundùm religionem Christianae vitae Sacramentall grace is ordained for two ends 1. to take away the defects of sinnes past in as much as they bee past in acte and remaine in the guilt 2. to perfect the soule in those things that appertaine to the worship of God according to the Religion of Christian life And ver 3. He saith Dicitur signum datum ad sanctificandum hominem in cultum honorem Dei that it is a signe giuen to sanctifie man to the worship and honour of God And after In vsu Sacramentorum duo possunt considerari Cultus diuinus sanctificatio hominis In the vse of the Sacraments two things may be considered The worship of God and the sanctification of man As in the Law Circumcision did consecrate and seale the seed of Abraham to God and the Passeouer did prepare them to the sacrifice of God in the wildernesse Yea and this Passeouer is called Religio Religion What is this seruice Exod. 12.26 and Victima transitus Domini ver 27. the sacrifice of the Lords Passeouer And Exod. 13.10 Custodies huiusmodi cultum thou shalt obserue this ordinance or forme of worship so in the Gospel Baptisme doeth regenerate and consecrate vs to God and the Eucharist doeth offer vs vp in sacrifice to him And this Sacrament may better be called an Act of Religion or pietie and the sacrifice of the Lords Passeouer since that was Typus agni paschalis a type of the Paschal Lambe and here are offered membra agni Paschalis the members of the Paschal Lambe And this offering vp of our selues to him is indeed the true and dayly sacrifice of the Christian Church which being the mysticall body of Christ cannot offer Christs natural body which Christ offered once for all vpon the Crosse but