Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	frequent_a	grace_n	great_a	103	3	2.1545	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37390	A Declaration of the principall pointes of Christian doctrine gathered out of diuerse catechismes and set forth by the English priests dwelling in Tournay Colledge.		1647 (1647)	Wing D742; ESTC R17718	151,131	593

element in lieu of the substance of bread and therefore it must be in euery part of the element where it was bread before wherefore seeing that when bread is cut into ten twenty or into as many pieces as you will euery piece is bread it doth follow also that the consecrated element being cut into as many pieces euery piece must be Christ his bodie for otherwise Christ his bodie would not be in euery part where bread was for a legge only or an arme is not Christ his bodie no more then one wheele of a clock is a clock From whence it followeth that Christ his bodie is not deuided when the visible element is broken or cut in pieces for that which is whole in euerie part of the element cannot be deuided but still remaineth when the elemēt is deuided into partes whole in each part 10. Is not Christ his bodie then by being really in the Sacrament made subiect to receiue corporall impressions as to be burned annoyed c. No for as his being whole in euery part which is done by being depriued of locall extension maketh his body that it cannot be deuided so it doth also make it that it cannot receiue any corporall action or impression for there can be no corporall impression where there is no locall extension And so though men may be irreuerent to the Sacrament by burning it or by giuing it to a dog yet Christ his bodie is not burned or torne in pieces nether is it annoyed or disgraced though it be cast into indecent places no more then God is harmed or disgraced who by his Godhead is in the same places 11. Doth the communion or receiuing of the holy Eucharist by Laicks belong to the act of sacrificing No for the act of sacrificing consists in the Priest his giuing or offering vp the hoste to God but the communion is a gift from God to man for after that the Eucharist hath been offered vp by the Priest to the honour of God he doth giue it to men to sanctify them and so God doth render to men the same gift which men did present vnto him 12. What then is the Communion It is not the act of sacrificing but it is a partaking of the altar or Christian sacrifice after that the hoste is sacrificed whereby we receiue or eate some part of the sacrificed hoste as a meate made holy by hauīg been offered vp to God in sacrifice in acknowledgement that we do approoue of and professe that religion wherevnto the sacrifice belongeth 13. Is it necessary then to receiue in both kindes since both are vsed in the Sacrifice No for the Church assures vs of the contrary and this reason may be alleaged because to make vs partakers of the sacrifice it if sufficient if we receiue any part of the host which is sacrificed especially in this sacrifice where one part doth containe as much as both Yet the Priest who sacrificeth is bound to receiue both kindes because his receiuing is a consummation of the offering and so he is bound to consummate in both kindes what he offereth in both kindes for all that which is offered must be consummated that the sacrifice may be fully accomplished and because the consummation of the sacrifice belongeth to the act of sacrificing from thence it followeth that the Priest only to whom alone the act of sacrificing or offering is reserued and not the Laity can receiue the Sacrament in this nature that is as offering it vp to God in consummation of the sacrifice 14. What state and disposition is required for our worthily receiuing this blessed Sacrament It is necessarily required to be in the state of grace and to come to the Sacrament with a reuerent and deuout heart and that we may reape a more full benefit by communicating we ought also to auoid actuall distractions whilst we communicate Moreouer Sales the holy Bishop of Geneua is of opinion that it is further requisite for frequent communion that one should haue no affection to any veniall sinne and withall that he haue a great desire or spirituall hunger of that sacred food Now by affection to veniall sinnes is vnderstood a tacite resolution to persist in them that is such an adhesion or loue to them as makes a man not only to commit them often but also not to care or endeauour to auoid them being so insensible of their malice as to make little or no account of it 15. Why must we be in the state of grace to receiue the holy Eucharist Because the holy Eucharist is of the number of those Sacraments which were instituted not to conferre the first grace but to encrease grace alreadie cōferred And the reason of this is because to be in the state of grace is to be in charity with God and our neighbour which is a thing necessary for communion considering the nature of this Sacramēt for Christ inuiteth vs in this Sacrament to a banquet but none vse to be inuited to banquets but such as are his friends who maketh the banquet and also friends to one an other for feare of turning mirth and loue for which banquets were instituted into sorrow and contention And for this reason the ancient Christians when the Pax is giuen in Masse were wont to kisse one an other in token of peace and charitie and to communicate together And therefore not without reason this Sacrament is called the Sacrament of charitie whereof bread and wine are also emblems signifying that our wills ought to be one and the same firmely vnited by loue as thousands of cornes or grapes are fast together in one loafe or one cup of wine 16. Why is so perfect a disposition required for frequent communion as that one should not deliberately adhere to any sinne so much as veniall Because this Sacrament is a pledge of Gods great loue towards vs and the meanes which he hath chosen to make a perfect friendship with vs and so euery one ought to be more feruent in loue by how much he maketh himselfe more familiar to this sacred table and consequently it is requisite that he should be free not only from mortall sinne but also from affection to veniall ones or if he finde himselfe intangled in such affections he should at leastwise come with a spirit and designe to free himselfe of them 17. Ought all men to be exhorted to frequent communion Yes certainely for the oftener one communicateth the more grace he receiueth supposing that he cometh with that disposition and reuerence which behoueth those to haue that come frequently to so great a Sacrament Wherein this rule in generall ought to be obserued that if one findeth by experience taking the iudgemēt and aduise of his Ghostly father along with him that whilest he vseth frequent cōmunicating he maketh progresse in vertue in bridling of his passions and in diminishing of his affections euen to veniall sinnes whereof we spake before without diminution of reuerence due to the Sacrament or if