Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	body_n	particular_a	unite_v	3,071	5	9.8162	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10135	The table of the Lord whereof, 1. The vvhole seruice, is the liuing bread. 2. The guests, any man. 3. The mouth to eate, faith onely. By Gilbert Primerose, Doctour of Divinitie, one of his Maiesties chaplaines in ordinary, and pastour of the French church at London.	Primrose, Gilbert, ca. 1580-1642.	1626 (1626)	STC 20392; ESTC S114083	64,701	238

the body and the Spirit the manhood and the Godhead of Christ for he is one with vs in both natures Even as the same author saith that f Idem adv Nestor lib. 4. cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are sanctified and revived spiritually and corporally that is to say not onely in our spirits but also in our bodies because saith he g 1 Cor. 15 53. this corruptible must put on incorruption and this mortall must put on immortalitie h Ex Theodoreto dialogo 2. So S. Ignace saith that Christ is ioyned to the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carually and spiritually i.e. both in his humane and divine nature and not partly by a carnall partly by a divine manner For the manner of the vnion of Christ with the Father is wholly divine And so also the manner of our vnion with him is altogether divine and spirituall Dare Papists say that we are ioyned with Christ naturally although Cyrillus saith that our vnion with him i Cyril in Iohan lib. 11. cap. 26. is naturall Yet he speaketh so because our nature is ioyned with his natures as he prooveth because k 1 Cor. 10.27 the Church is Christs body and we are members of Christ in particular So then in regard of the obiects which are vnited this vnion is naturall reall substantiall corporall spirituall because his whole person is ioyned with ours And therfore I say that we must eate Christ not onely as bread but also as living And if as man he is bread and as God is living we must eate him in both natures together For in both natures he is our Mediatour and the bread whereby we liue YET in this eating wee must obserue an order Like l Gen. 28.11 Iacobs ladder by his manheed he toucheth the earth By his God head he toucheth heavē And by both vnited together he ioyneth the earth with heaven reconcileth man with God obtaineth to vs the service of the Angels of God which m Ioh. 1.51 ascend and descend vpō him and by him vpon vs But in such sort that by him as he is man they alcend from vs and goto him as he is God and from him as he is God descend vnto vs by him as he is man In the same order doe we cate him and abide in him and he in vs. n Aug. in Ioh. trac 42. Adnentus eius humanitas eius Mansio eius diuinit as eius Diuinitas eius quo imus Humanitas eius qua imus Nisi nobis fieret qua iremus nunquam ad illum manentē perueniremus He commeth vnto vs saith S. Austin by his humanitie He abideth with vs by his divinitie His divinitie is that wherevnto we goe His humanitie is that whereby we goe If he were not vnto vs the way whereby we may goe we should never come vnto him in that wherein he abideth with vs. But because I haue spoken of this bread largely inough vpon the first part of the Verse I leaue it to come to the third part of my division which is OF THE EATING of the living Bread and of the manner thereof CHAPTER V. I. To eate Christ is to be vnited vnto him II. Necessitie of our vnion with Christ III. Expressed in the Scripture by many similitudes and in the sixt of S. Iohn by the similitude of Eating IV. All Papists hold that Christ is eaten in the Sacrament with the mouth of the body V. The liter all sence is not alwayes to be followed VI. When it is lawfull when not to aske How VII Papists agree not among themselues concerning divers circumstances of the bodily eating TO EATE is to chew and worke the meate with our teeth if it be solide and strong to sup and swallow it downe if it be liquid to receiue it into our stomackes to disgest it there till it be turned into blood and changed into the substance of all the parts of our bodies that thereby this our mortall life may be maintained which otherwise should decay and perish Even so saith Christ a Ioh. 6.53.54 Except ye eate the flesh of the Sonne of man and drinke his blood ye haue no life in you And of those that eate him he saith Who so eateth my stesh and drinketh my blood hath eternall life and I will raise him vp at the last day Whereby it is easie to be vnderstood that this eating and drinking is a certaine action whereby Christ is vnited vnto vs so neere that we sucke life out of him yea that he himselfe beōmeth b Col. 3 4. our life as the Apostle calleth him c Aug. Confess l. 7. c. 10. Nec tu me in te mutabis sicut cibum carnis tuae sed tu mutaberis in me It is true that the bread of the earth when we eate it cannot feed vs till it be changed into our bodies because we are more excellent then it is But the bread which came downe from heaven is more excellent then we are and therefore that we may be fed by it we are changed into it made members of his bodie of his flesh and of his bones Even as the fire turneth into fire all things that feed on it THIS leadeth vs by the hand to the consideration of the necessitie of the eating of this bread that is to say of our vnion and communion with Christ Our felicitie is to be ioyned with GOD d Psal 36.9 with whom is the fountaine of life But e Esa 59.2 sinne separateth betweene vs and our God For f 1 Ioh. 1.1.5 he is light and in him there is no darknesse at all g Eph. 5.8 we are darkenesse and in vs by nature there is no light at all h 2 Cor. 6.15 What communion hath light with darknesse O Lord thou hast made vs for thine owne selfe that sticking fast vnto thee we may be blessed by thee But loe by our sinne we i Eph. 2.11.12.13 are far off and k Psal 73.27.28 loe they that are far from thee shall perish But it is good for vs to draw neere vnto thee neither is our heart at rest till it returne vnto thee Tell vs then ô Lord how shall we be againe ioyned with thee The Sonne the Word the Wisedome of God answereth l Ioh 14.6 No man cōmeth vnto the Father but by me And S. Paul telleth vs why and how saying m Eph. 2.13 Now in Christ Iesus ye who sometimes were farre off are made nigh by the blood of Christ Aske ye why Because by the blood of his sacrifice he hath satisfied the iustice of God asswaged the burning fire of his indignation and made attonement for vs as n Heb. 7 22. Suretie and o Heb. 9.15 Mediatour of the new Testament Aske ye how Because we are in him He is our p Exod. 28.11.12.30 high Priest who beareth vs vpon his shoulders and vpon his heart before the Lord q 1

Deut. 27.26 Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the book of the Law to doe them Vpon this ground God condemned whatsoever his people did vndertake besides his Word in things belonging to his service Dauid having a purpose to build an house to God Nathan approved it but God said vnto him b 1. Chron. 17.6 Wheresoeuer I haue walked with all Israel spake I a word to any of the Iudges of Israel saying Why haue yee not built me an house of Cedars All things amongst that people were c 1. Cor. 10.11 Heb. 10.1 types and shadowes of good things to come The Temple was to be d Ioh. 2.19.21 a type of Christ as e Heb. 9.11 12. the Tabernacle was Who then in the house of God was to be so bold as to establish a figure of the things of God a type of the Sonne of God without speciall command and direction from God When the people did set vp such Will-worship did not God hew it downe with this sharpe and heavie Axe f Esa 1.12 Who hath required this at your hand When the Iewes through a most fervent zeale vnto God built the high places of Tophet to offer vp their sonnes and their daughters to God in a burnt sacrifice this was a good reason to God why such places should be throwne downe and that vnnaturall devotion abolished that g Iere. 7.31 he commanded not any such thing neither came it into his heart Commanded it not I say in the booke of the Law h Hil. in Ps 132. Quae in libro legis nō continentur ea nec nosse debemus For the things which are not contained in the booke of the Law we should not so much as know them saith S. Hilarie For this cause the Apostle after he had declared to the Church i Act. 20.27 all the counsel of God averred that k Act. 26.22 he had taught none other things then those which the Prophets and Moses did say should come and therefore condemned all l Col. 2.23 Will-worship though it had a faire shew of wisdome and humility Thus cōparing Christ with the Angels he asketh m Heb. 1.5 Vnto which of the Angels said he at any time Thou art my Sonne This day haue I begotten thee And againe 13. To which of the Angels said he at any time Sit on my right hand vntil I make thine enemies thy footstoole Reasoning not onely affirmatiuely for Christ and proving that he is the Sonne of God and sitteth at his right hand because the Scripture hath said it but also negatiuely against the Angels proving that no such glory belongeth vnto them because the Scripture saith not any such thing of them This is a perpetuall most forcible manner of reasoning in all substantial points of Religion God hath said it in the Scriptures therfore we must beleeue it God hath spoken nothing of it Therfore we should not beleeue it n Athanas in epist ad Marcellinum de interpret Psal Divina Scriptura est magistra virtutis verae fidei The holy Scripture is the mistresse of vertue and of true faith which are the substantiall points of our Religion For circumstances of time place and persons haue all this generall rule o 1 Cor. 14.30 Let all things be done decently and in order the particulars whereof are committed to the wisdome of the Church OBSERVE this well against Papists who are now taught by Iesuites to aske of you Doe ye not beleeue that Purgatorie is a fable that the body of Christ is not in the Eucharist that the Masse is not a propitiatorie sacrifice that it is not lawfull to pray to the Saints which are in heaven that the Pope is not the head of the Church that there are but two Sacramēts If ye answer that ye beleeue so they intangle you with new questions asking where is it written There is no Purgatorie The Masse is not a propitiatorie sacrifice c For the obiect of your faith is not the written Word of God Neither doe ye or should ye beleeue that wherof God hath not spoken If then God hath not said that there is no Purgatorie how can yee say yee beleeue that there is none So they fetter you with sophisticall interrogations and make you to confesse against your owne profession that ye beleeue many things which are not written in the holy Scriptures Therefore ye must answer farre other-wayes and say What God hath said in the Scriptures that I beleeue What he hath not said that I beleeue not p Orig in Esa cap. 8. homil 12. Non est verbum post verbum Mosi post verbum Prophetarum multo magis post verbum Iesu Christi Apostolorum eius There is no word to be beleeved after the word of Moses after the word of the Prophets much more after the word of Iesus Christ and of his Apostles God hath not said that there is no Purgatorie that the Masse is a propitatorie sacrifice that the Pope is the head of the Church Therefore I will not say I beleeue such things are not But contrariwise I doe not beleeue such things are For where God hath not a mouth to speake I haue not an eare to heare nor a heart to beleeue nor a tongue to confesse What he hath not said in things belonging to the saluation of my soule my soule hath nothing to do with it AS IN this matter which we haue in hand I beleeue that Iesus Christ is the living bread which came downe from heaven because the Scripture saith so I beleeue not that the Saints are this bread I beleeue not that they are the least crumme of it For where the Scripture is dumbe who shall accuse me if I be deafe Where there is no word can I haue any faith seeing q Rom. 10.17 faith is by hearing and hearing by the Word of God As S. Iohn the Evangelist said of S. Iohn the Baptist r Ioh. 1.8 He was not that light but was sent to beare witnesse of that light and as S. Paul said of David that ſ Act. 13.36 in his owne age he served the will of God So may we say of all the Saints that are now in heaven They were not that bread but they did eate of that bread They were sent to beare witnesse of that bread but they were no part of that bread In their age they served the counsell of God beleeving preaching confessing that Christ Christ onely is the living bread If any man ascribe more vnto them then this t Iren. lib. 4. cap. 43. he bringeth strange fire to the Altar of God which God commanded him not and the fire of heaven shall devoure him as it did u Leuit. 10.1.2 Nadab and Abihu And to such a man yee must say with Tertullian x Tertull. de Carne Christi cap. 7. Non recipio quod