Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	life_n	soul_n	spirit_n	4,592	5	5.4327	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

per illam nam quia ex vnopane partipamus omnes vnum corpus Christi vnus sanguis inuicem membra efficimur concorporati Christo existentes Wee communicate with Christ by the Eucharist and participate his flesh and Deitie and because we communicate wee are vnited among our selues by it for because wee all participate of one bread wee are made one body of Christ and one blood and members one of an other being incorporated with Christ S. Conf. lib. 7. c. 10. Augustine sayd excellently well in the person of Christ Cibus sum grandium cresce manducabis me nec tu me in te mutabis sicut cibum carnis tuae sed tu mutaberis in me I am the meate of strong men growe and thou shalt eate mee neither shalt thou change mee into thee as thou doest the meate of thy flesh but thou shalt bee changed into mee De passione Domini Serm. 14. And S. Leo in like sort Non aliud agit participatio corporis sanguinis Christi quàm vt in id quod sumimus transeamus The participation of the body blood of Christ workes nothing else but this De Sacram. lib. c. 4. that we shall become that which wee receiue S. Ambrose saith Qui vulnus habet Idem Aug. de verbis Domini Serm. 28. medicinam requirit vulnus est quia sub peccato sumus medicina est coeleste venerabile Sacramentum Hee that hath a wound let him require physicke the wound is that we are vnder sinne and the medicine is the heauenly and venerable Sacrament But why doe I trouble my selfe with many authorities When as it is confessed by all that in this Sacrament wee receiue the Body and Blood of Christ Instit l. 4. ca. 17 as Caluin doth most fully proue and Beza in an Epistle to Caluin Epist 309. Ad secundum verò non ponimus inquam pro re significatâ in Sacramentis ipsum tantùm meritum passionis Christi sed ipsissimum corpus cruci affixum sanguinem ipsissimum in cruce effusum pro nobis In summâ Christus ipsemet verus Deus homo nobis significatur per illa signa vt attollamus corda nostra ad illum contemplandum spiritualitèr fide in coelis vbi nunc est atque ita communicamus cum omnibus ipsius bonis thesauris in vitam a●ernam idquetam verè tamque cervò quam verum ac certum est nos naturalitèr videre accipere edere bibere signa illa quae videntur à nobis sunt corporea To the second for the thing signified in the Sacraments I say We put not the merit of Christs passion onely but the same bodie that was nailed on the Crosse and the same blood that was shed on the Crosse for vs. In summe Christ himselfe true God and man is signified vnto vs by those signes that we may lift vp our hearts to contemplate him spiritually by faith in the heauens where now he is and so we communicate with all his goods and treasures vnto eternall life and that so truly and certainly as it is true and certaine that we naturally see and receiue and eate and drinke those signes which are seene of vs and are corporall And after Inter. Epist Caluius he addeth the words of the Queene to the Cardinal Audisne Domine Cardinalis non aliam esse Sacramentariorum opinionem quam eam ipsam quam nunc ipse approbasti Doe you heare Sir Cardinall that the opinion of the Sacramentaries is but the same which you haue approued Add to this that Christ neuer commeth alone but is euer attended with a traine of graces and as the Father sendeth the Sonne God of God and Light of light to redeeme vs so the Father and the Sonne send the holy Ghost to sanctifie vs. Rom. 8.32 If God hath giuen vs his Sonne how shall he not with him freely giue vs all things saith the Apostle And that this Sacrament is a Communion or participation of Christs Body and Blood it is apparant in the Apostle 1. Corinth 10. And whereas wee participate of Christs Body and Blood in the preaching of the word and in Baptisme yet this onely Sacrament is called Communio the communication of the Body Blood of Christ there must be some special reason of it namely a more liuely and neere coniunction of our selues to Christ that we should indeed be liuing members incorporated into his mysticall body that liue no longer by our owne spirit but by the Spirit of Christ who is the spirit of our spirit the soule of our soules and the very life of our liues He is the Sun from whose beames we receiue the light of grace the Fountaine from whom we as riuers receiue the water of life The Roote from whom wee as branches receiue the sap of increase and the Head from whom we as members receiue being and life By the force and effect of this Sacrament wee receiue power against sinne and Satan and abilitie to serue God in holinesse and righteousnesse and the neglect thereof giueth aduantage to our spirituall enemies whereby we are intangled in many temptations and fall into many sinnes S. Donatiuitate Christi Cyprian saith Sacramentorum communicatio per quam illius corporis sinceritati vnimur nos in tantum corroborat vt de mundo de Diabolo de nobis ipsis victoriâ potiamur Sacramentali gustu viuificis mysterijs inhaerentes vna caro vnus spiritus simus dicente Apostolo Qui adhaeret Domino vnus spiritus est The Communication of the Sacraments by which we are vnited to the sinceritie of his body doth so farre forth corroborate vs that we obtaine victory ouer the world the deuil and our selues And by this Sacramentall tast adhering to the life-giuing mysteries we are one flesh and one spirit as the Apostle saith He that adhaereth to God is one spirit with him Againe Panis hic azymus cibus verus sincerus per speciem De Caena Domini Sacramentum nos tactu sanctificat fide illuminat veritate Christo conformat sicut panis communis quem quotidie edimus vitaest corporis it a panis iste supersubstantialis vita est animae sanit as mentis This vnleauened bread the true and sincere meat by a shew or Sacrament sanctifieth by the touch illuminateth by faith and by trueth conformeth to Christ and as common bread which we eate daily is the life of the body so this supersubstantiall bread is the life of the soule and the health of the minde S. Ambrose saith Venias ad cibum Christi In Psal 118. Serm. 15. ad cibum corporis Dominici ad epulas Sacramenti ad illud poculum quo fidelium inebriantur affectus vt laetitiam induas de remissione peccati curas seculi huius metum mortis solicitudinesque deponas Come to the meat of Christ to the banquet of the Sacrament to that

Luk. 22.41 did not kneele at his prayers on the Crosse because hee could not kneele And I conceiue I haue good reason for it For first it was vsed by Abraham and the Wise men Gen. 17.3 17. Matt. 2.11 who onely knew the Law of Nature Secondly it is commanded in the Morall Law to be giuen to God and forbidden to be giuen to an Idoll Exod. 20.5 In the negatiue Thou shalt not bow downe to them there is the outward seruice nor worship them there is inward adoration both forbidden to be bestowed on any false god In the affirmatiue Deut. 6.13 Thou shalt worship the Lord thy God there is the inward adoration of the heart by deuotion and him onely shalt thou serue and the body onely can serue the soule is free there is the outward bowing and kneeling And the Law of Nature and the Moral Law touch not Ceremonies so Prostration or kneeling is a duetie 3. August retract lib. 2. cap. 37. Ceremonie is named à Carendo of Want because the soule that wants other meanes to expresse it selfe doth it by signes and gestures And in heauen where grace and glory are receiued immediatly without any Sacrament or Ceremonie at all there can bee no Ceremonie and yet the Elders in Heauen cast downe their Crownes and fall downe Apoc. 4.10 and worship him who sitteth on the Throne and therefore kneeling or bowing is a duetie which may not be omitted as an indifferent thing in the solemne worship of God SO then in this seruice soule and bodie must ioyne together for many reasons The first is Naturae totius debitum the debt or duety of the whole man for God created soule and bodie by his diuine power and Christ redeemed our soules by the agony of his soule and our bodies by the death of his bodie and the holy Ghost sanctifieth our soules and bodies in such sort that our bodies are members of Christ body and our soules and bodies are Temples of the holy Ghost 1. Cor. 3.16 6.15 19. and therefore soule and body must ioyne in Adoration of him that made vs and restoreth vs and sanctifieth vs for himselfe The second is Excitatio mutua mutuall excitation for the soule doeth alwayes excite the body as the Musician strikes the instrument and the body doeth sometimes call home and awaken the soule that wandreth and is heauy in the seruice of God and as an instrument with a sweet melody doeth quicken the soule in this harmony of Gods Religion The third is offensio mutua both soule and body are sharers in the offence to God by sinne and therefore both soule and body must concurre in the pacification of God our hearts must be broken and contrite by inward sorrow and our bodies and knees bowed to testifie that we are broken poore and impotent because wee come before that Physician who cureth none but them that confesse their owne sicknesse and seeke his helpe So then since wee come to Gods house to pacifie him let our cariage be such that we stirre him not to more anger and let vs euer hold this rule Ingressus cum reuerentia progressus cum adoratione Let our entry try be with reuerence and our progresse with Adoring and then Egressus cum benedictione our departure shal be with a blessing Now Ploremus where the Hebrew reades Genu flectactamus let vs kneele the Septuagint the Vulgar and most of the ancient haue Ploremus let vs weepe In which difference I resolue nothing I onely relate that which the Learned in those tongues obserue which is that the little deflection of Niucha which is Genu flectamus let vs kneele from Niurecha Ploremus let vs weepe may bee the occasion that the Hebrew and the Septuagint doe differ and likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let vs kneele and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let vs weepe may bee the cause of this varietie And the coniecture is not improbable for Dauid first saying Procidamus let vs fall downe which implies the prostration of the whole body it is not likely that in the next words he would adde Genu flectamus let vs kneele which is but a part and included in falling downe Howsoeuer since Christ and the Apostles so often follow the Septuagint in some Textes that differ from the originall I hope I may passe without blame who make vse of both And surely Verse 1. in this Psalme as Exultemus and Adoremus are well ioyned let vs reioyce and let vs adore sing for our deliuerance and adore our Deliuerer for praise without adoration is to giue God our tongues but not our seruice and obedience and adoration without exulting is to doe God seruice and not to giue him thankes for his benefits Verse 6. So Adoremus and Ploremus are as well ioyned let vs adore him for his dominion or Lordship and let vs weepe before him to intreate pardon for our transgressions For adoration without teares is to looke with the Pharisee so much on Gods graces and our owne vertues that wee forget our owne sinnes Luk. 18.11 And teares without inuocation is so much to looke on our owne sinnes that we forget the mercies of God that forgiueth sinne and so are swallowed vp in despaire So that as we must praise God for his goodnesse and adore him for his greatnesse so we must weepe before him to wash away our sinnes and deplore and preuent our present and future miseries And surely if wee plucke away the vaile of fig-leaues that couereth our shame rather then cureth our wounds wee shall discerne that all our state and being is a lamentable and miserable being For the naturall man Plorandus quia non plorat is most to be pitied because he laments not his sinne and miserie because he seeth it not as the sicke man is most desperate whose woundes are past cure because they are past sense and the spirituall man Non plorandus quia plorat is therefore not so much to bee lamented and pitied because hee doth in such sort lament and deplore his owne sinnes and miseries that his whole life is nothing else but a continuall repentance and contrition for his sinnes alwayes sorrowing for his sinne and ioying in nothing but onely in this that he is truely contrite for his sinne For why The spirituall Pharaoh Satan with all his armie will neuer be drowned but in the red Sea of teares which may well bee called red for they are Sanguis animae the blood of the soule The fire of concupiscence will neuer be quenched but in this water of teares and the spots and deformities of the soule will neuer be washed away but in the Sope or Lye of teares and compunction Wilt thou then O wretched man know the weight and greatnesse of sinne Looke vpon the Crosse of Christ which this * Passion Sunday day represents vnto thee and there thou shalt learne that none could beare it but the Sonne of God

of our Natiuitie are layd downe by the Sacrament of Baptisme Caro abluitur vt anima emaculetur Tertul. de Baptismo Caro corpore Christi sanguine vescitur vt anima de Deo saginetur The flesh is washed or Baptized that the soule may bee made cleane or without spot the flesh is fedd with the body and blood of Christ that the soule may be fed and fatted with God Optatus saith Lib. 5. contra Parmentum Baptisma Christianorum Trinitate confectum gratiam confert si repetatur facit vitae iacturam The Baptisme of Christians giuen in the Name of the Trinity conferreth grace marke that word and if it bee iterated it effects losse of life It was S. Tract 80. In Ioan. Augustines question Vnde tanta virtus aquae vt corpus tangat cor abluat Whence commeth this force to the water that it should touch the body and cleanse the soule And surely if this Sacrament consist of two things the signe and the thing signified it must necessarily follow that grace which is the thing signified must bee exhibited in with or by the signe or else it will cease to be a Sacrament for it shall haue but one part And therefore Caluin out of S. Lib. 4. Instit C. 17. Sect. 35. Augustine maketh this collection where he sayth Sacramenta in solis electis efficere quod figurant that The Sacraments doe effect that which they figure onely in the elect Ib. §. 10. And his iudgement is cleare in the point Fateor sane fractionem panis symbolum esse non rem ipsam verùm hoc posito à symbolitamen exhibitione rem ipsam exhiberi ritè colligemus Nisi enim quis fallacem vocare Deum volet inane ab ipso symbolum proponi nunquam dicere audeat I truely confesse that the breaking of the bread is the symbole and not the thing it selfe but this being granted wee rightly gather from the exhibiting of the symbole that the thing it selfe is exhibited For vnlesse a man will call God false or fallacious he will neuer dare to say that God proposeth vnto vs an empty signe or symbole And thereupon hee proposeth a rule to bee held by all godly men that so often as they see the signes or symboles instituted of God Illic rei signatae veritatem adesse certò cogitent ac sibipersuadeant They should certainely thinke and perswade themselues that the trueth of the thing signified is there present And againe Dico igitur in coenae mysterio per symbola panis vini Christum verè nobis exhiberi adeoque corpus sanguinem eius I say then that in the mystery of the Supper by the signes and symboles of bread and wine Christ is truely exhibited vnto vs his body and his blood §. 5. And againe a little before Vbi idipsum intùs complet quod exteriùs designat Where that is in the Sacrament hee doth inwardly fulfill that which he doth outwardly designe Now the spring is on high Grace is desursum Iacob 1.17 from aboue from the Father of lights the channels or conduits are deorsum from below and run in the vallies of humilitie that is in humble soules and humbled bodies so that the Sacrament must bee receiued with reuerence adoration and kneeling Againe the Sacraments are vasa consecrationis or dedicationis the vessels or instruments of our consecration in which we are offered vp and dedicated to God and his seruice In Baptisme we are offered vp and dedicated to bee Christians and members of Christ In the Lords Supper we are offered vp and dedicated as liuing and holy Sacrifices to God And things consecrated dedicated and sacrificed must bee offered vp with all humilitie of soule and body because in them both our soules and bodies are offred vp to God Now before I come to the reasons themselues it shall bee needfull to cleare one point that much troubleth many weake consciences who out of an affected tendernesse refuse to kneele in the worship of Christ for feare they should commit Idolatry with the sanctified creatures But we are so farre from worshipping or adoring the bread and wine after consecration as the Church of Rome doth that wee hold it to bee no better then Artolatry and Idolatry It is true the hypostaticall vnion of the deitie and humanitie in the person of Christ is such that diuine worship is due and was euer tendered to the humanitie of Christ Lignum nudum non est tactui inaccessibile atqui igni coniunctum carbo factum non propter seipsum sed propter coniunctum ignem inaccessibile fit caro secundum sui naturam non est adorabilis adoratur autem in incarnato Deo Verbo non propter seipsam sed propter coniunctum ipsi secundum hypostasin Deum Verbum The wood saith Damascen may be touched of it selfe but being set on fire it cannot be touched and the flesh is not to bee adored for it selfe but being the flesh of Christ and ioyned in hypostaticall vnion with the deitie in one person wee adore not bare flesh vt creatura est as it is a creature Damas lib. 4. Fidei ortho c. 3. but carnem Dei Deum incarnatum the flesh of God and God incarnate Yea we dare not but adore Christs manhood because it is inseparably assumed by his Deitie into the vnitie of his person But in the Sacrament there is no impanation nor incorporation of his deitie with the bread and wine as the Godhead dwelleth bodily with the manhood in his incarnation and therefore it is most easie to make a manifest separation between the adoration of Christs humanitie as he is God and man which is to bee done euery where and the adoration of the Sacrament where Christs flesh and blood is exhibited and receiued by vs which may neuer bee done to the Elements though it must alwayes be giuen to Christ himselfe because there can bee no such vnion of the Godhead with the Elements that they should make one person that is God blessed for euer Adoramus Deum in mysterijs non mysteria in Sacramentis non Sacramenta P. Mornay de Miss l. 4. c. 7. So then though we doe adore Christ when wee receiue the Sacrament as antiquitie did yet wee doe not adore the species or Elements as our superstitious aduersaries doe because there is no colour of proofe that euer the ancient Fathers of the Primitiue and purest Church Vide Beza inter Epist Caluini Epist 309. did giue any such adoration to the Sacraments or externall signes The questions of curiositie de modo of the maner of Christs presence of Con and trans and sub and cum or in and the like which now vexe all Christendome were not then hatched and simple faith then beleeued that God performed his word without doubting or disputing whereas now Magnae scientiae est esse Christianum It is a matter of great knowledge to attaine to