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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	scripture_n	testament_n	2,372	5	8.1406	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12091	The first sermon of R. Sheldon priest, after his conuersion from the Romish Church preached before an honourable assembly at S. Martins in the Field, vpon Passion Sunday, &c. Published by authoritie.	Sheldon, Richard, d. 1642?	1612 (1612)	STC 22395; ESTC S117205	45,961	78

not beget a more perfect naturall Sonne so like wise the voluntary and temporall generation of Christ is so absolute so infinitely perfect that a greater cannot by God be made Well diddest thou crie out holy Isay Generationem Isay 53. eius quis enarrabit who shall shew forth his generation and againe O Lord who hath beleeued what we haue heard and the arme of the Lord to whom is it reuealed Admirable indeed but more sweetly and more comfortably admirable is that which the same Prophet adioineth of this our Christ that hee should be reputed with the wicked with malefactours that through slander and false iudgement he should be cut from the land of the liuing that he should bee smitten by the senere decree of his father for the expiation of the sinnes of a most wicked and most vngratefull people O Lord who will beleeue what wee haue heard or to whom is the arme of the Lord reuealed not framing the heauens but nailed and hanging vpon the Crosse to eleuate man with the might of his blood to the heauens But of this anone This supreme communication of God to man doth so farre surpasse all naturall productions of creatures or supernaturall of qualities of that kind as of iustification sanctification glorification that there is no comparison to be made yea all the same graces of iustification sanctification glorification by necessary consequence follow vpon the same communication and by vertue of the hypostaticall vnion so that it is impossible that the soule or humane nature which is assumpted into vnity of the diuine Person should not by necessary consequence be holy be sanctified be glorified beatified And had not Christ by his almighty power bounded and limited the brightnesse which the soule and humane nature receiued and possessed by the vision of the diuine nature from redounding and imparting it selfe vnto his inferior parts and his body the same by an effluence and ouer flowing of happinesse from his soule should haue become glorious glorified and consequently impassible immortall and so Christ could not haue died But because our deare Sauiour desiderio desiderauit with a desire desired as he testifieth of himselfe that is most vehemently desired to drinke the cup of passion and Luc. 28. to die the death lest the whole nation of mankind for want of such a death should haue perished Therefore in capite libri in the very head beginning or top of the booke as it is described in the 40. psalme by some readings in the very first moment of his conception he gratiously and out of the bowels of an infinite mercy vouchsafed by a great miracle to stop and conteine the glory of his soule from communicating or redounding it selfe to his body that so he might haue a fit a ready or Psal 40. Heb. 10. prepared body as the holy Prophet and our Apostle doe speake a readie and prepared bodie a bodie fitted to suffer O sweet Iesus had not thy bodie beene fitted for the person of thee a God if it had not beene passible apt to suffer apt to die No no saith our Christ otherwise not fit but being so fitted so prepared then saith Christ Ibidem ecce venio Behold I come behold I come to doe the will of my Father and to die for the deliuerie of mankind O Christian and Catholike soules are you not astonished with admiration Are you not incensed and fired with flames of louing and most thankfull affections to obserue that the very first miracle which Iesus should make and this vpon the verie moment of his conception was to containe the glorie which by vertue of the Hypostaticall and personall vnion would haue imparted it selfe to his bodie and haue made it impassible and immortall that by such a miraculous subtraction and containing of glorie he might make his bodie passible mortall apt and fitted to suffer to die for whom for whom for you Christian hearers and for all mankind If vpon such considerations you feele no alterations of loue of ioy of detestation of sinne of amendment of life of thanksgiuing of consolation in your soules Tentate vosmetipsos ne forte reprobi sitis Trie your selues to speake with the 2. Cor. 13. Apostle least perhaps you be reprobate trie and examine whether soules congealed and obdurate in sinne not to be moued or melted by such a fire of loue are not reprobat Hebr. 6. and neere to malediction But to our confiderations vpon Christ whom if wee consider with respect to the diuine attributes and infinit perfections in God to wit his infinite wisedome omnipotencie iustice mercie goodnesse c. they doe so perfectly shine and appeare in him that most worthily therefore he is called in holy Scripture facies Domini the face of the Lord for so some thinke that is to be vnderstood in the Num. 6. booke of Numbers ostendat Dominus faciem suam the Lord shew his face and those frequent speeches in holy Scriptures Shew thy face O Lord Turne not away thy face Illuminate thy countenance ouer vs. What other face or countenance of God is this than that of which Saint Hebr. 1. Paule thus pronounceth That he is the splendour of the glorie of his Father and the figure of his substance And I vnderstand this shining and appearing of the diuine attributes in Christ not onely in respect of his diuine essence and nature by which he is the sonne of God and therefore according to the common law of Sonnes as a Sonne he is like to his Father nor in respect of any supernaturall gifts or qualities onely or by reason of his soule for these two later are common with him to iust and sanctified persons but moreouer in a certaine admirable and inexpressible sort the diuine attributes did so shine and were so resplendent in Christ his humane nature and conuersation that by the same he might be knowne to be very God euen as the sex of man or woman is knowne and distinguished by their faces May I not gather this out of that speech of Christ to Philip Philippe qui videt me c. Ioh. 14. Philip he who seeth me seeth my Father Againe if you had knowne me you should also haue knowne my Father Cleare is this in S. Iohn the beloued Disciple thus pronouncing 1. Joh. 1. Quod fuit ab initio c. That which hath beene from the beginning which we haue heard which we haue seene with our eyes of the word of life that which we haue beheld and our hands haue felt of the word of life and the life is made manifest and we haue seene and witnesse and doe shew to you the life eternall which was with the Father and hath appeared vnto vs. O admirable diuine and most beloued Disciple in Christs conuersation and apparition thou diddest see with thy eyes and feele with thy very hands God the life the word made flesh But tell vs O ye Sages of the East yee who being

side with a launce and by these chinkes it is lawfull for me to sncke honnis from the rocke and oyle from the most hard stone and taste that the Lord is most sweet The secrets of the heart are opened by the holes of the body that great Sacrament of pietie is opened The bowels of mercie of our God in which the Orient from aboue hath visited vs are opened And why may not bowels appeare and shewe themselues by and through wounds In what more cleerely then in thy wounds doth it appeare O Lord that thou art sweete meeke and of much mercy for greater mercy no man hath then that hee giue his life for his friend but thou O Lord hast had greater charitie who hast giuen thy selfe for off-casts and damned persons Therefore my merit is the mercie of the Lord I am not altogether voyd of merit so long as he shall not be voyd of mercie and miserations But if the mercies of our Lord be many euen so am I much in merits for what if I am guiltie to my soule of many sinnes truely where sinnes haue abounded grace hath ouer-abounded And if the mercies of the Lord be from eternitie to eternitie I also wil for all eternities sing his mercies And a little after How great in the holes of the rocke is the multitude of weetnesse the fulnesse of grace the perfection of vertues Thus farre deuout Bernard Truely great and very delectable is the sweetnesse of these woundes honie in the mouth melodie in the eares and exultation in the heart from discoursing whereof I am most loath to surcease but my Text calleth mee away As for vse and application of this Doctrine I make no other then that which your religious hearts haue made already by your constant faith in it by your inflamed affections of loue to it But before I proceed to my other parts of my Text giue mee leaue to giue a glaunce at the Popish abomination set vp by humane inuention against the most dreadfull sacrifice of this blood of the crosse Let vs pause a little How much more the blood of Christ The Pontificians and Romanists who out of a Pharisaicall pride haue accursed and condemned all the Reformed Churches for the setting forth and extolling the Maiestie and efficacie of this blood and of the infinite energie of the one and onely sacrifice and daily oblation of the Christians haue withall by their most prophane and idolatrous sacrifice of their Masse against which I haue more largely discoursed out of their owne Canons in my Booke of Motiues as much as lieth in them conculcated the blood of the New Testament and prophaned the one and onely sacrifice of the crosse Antiochus was a figure of Antichrist hee tooke away and abolished for his time the daily sacrifice of the Iewes The Romane Antichrist Romane Anticrist I call him for we must vnderstand that there haue beene are and shall bee Antichrists of different kindes hath by might and maine oppugned the onely sacrifice of the crosse although with many faire pretences he would seeme to magnifie the same in his Massing sacrifice but alas how vainely Briefly let vs consider the Christians sacrifice of the crosse either as it is an expiation for sinne or a satisfaction for punishment a meanes of reconcilement a merit of saluation a powerfull deliuerance from Satan and we shall finde that in all these respects and diuers others not now to be stood vpon that the man of Sin and his Disciples haue most abhominably depraued prophaned contemned it The sacrifice of the crosse being of an immense valour and infinite efficacie Christ the high Priest by one onely oblation of it in the consummation of the world appeared for the destruction of sinne saith the Apostle in the ninth Chapter to the Hebrewes and the 26. verse adding in the very next verse thus Et quemadmodum And euen as it is appointed for man once to die and after followeth iudgement so Christ was once offered to take away the sinnes of many And so frequent are the passages of holy Scripture for Christs once offering himselfe by once shedding of his blood and for his one oblation onely and once onely to be made that it is altogether needlesse to adde more for the confirmation of so euident a truth The Aduersaries themselues cannot denie it though to their owne confusion for by their new daily consecratings of Christ I should say their daily new makings productions factions creations and fieries of Christ they are confounded In such wordes and phrases they delight and such wordes their Transubstantiation requireth for it is impossible to conceiue a substantiall Transubstantiation without a substantiall production making faction or fierie of that substance into which the other substance which is destroied is transubstantiated substantially conuerted And this is so manifest in the very principles of all Philosophy that the learnedst of them cannot denie it and yet it is impossible and implieth that Christ who was and is substantially subsistent before all their consecrations should be by the same substantially produced made created for a substantiall production and making is the bringing and drawing out of a substance from a no being to a being from a non esse to an esse from a no existence to an existence how then is it conceiueable that Christs substance which was and is before their consecrations should be made and produced by the same Againe it is vnconceiueable that there should be a new production of any substance or Person and perfect supposit without the making of a new subsistence or existence Tell me then O all ye Pontificians what new subsistences what new existencies are made of one Christ by your productiue creatiue and factiue consecrations in your massing fiue words But were these daily and infinitely multiplied consecrations productions reall offerings reall desitions cessations remoouings destructions of Christ vpon your Altars in your stomakes possible as you pretend and beleeue yet by them all it is manifest and as cleare as the Sunne that you rest not in the one and only reall sacrifice of the crosse but that you require daily new reall offerings consecratings of Christ vpon your altars And can any one of them be so impudently ignorant as to affirme that the consecrations oblations consumptions desitions of Christ which they make daily and multiply infinitely vpon their prophane altars and in their stomacks should be the same in number and indiuiduall vnity with the making of Christ in his mothers wombe with that offering of Christ that consumption death of Christ vpon the crosse with that resurrection of Christ from the Sepulcher Beleeue me Christian and Catholike Hearers when it is demanded of them whether their sacrifice oblation making and consumption of Christ be the same in indiuiduall vnity and number with that vpon the crosse they are so pusled to solue the knot that they know not what to answere Sometimes they will say it is the same in number