Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	abundance_n	bring_v	evil_a	2,273	5	7.2270	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79524	Catholike history, collected and gathered out of Scripture, councels, ancient Fathers, and modern authentick writers, both ecclesiastical and civil; for the satisfaction of such as doubt, and the confirmation of such as believe, the Reformed Church of England. Occasioned by a book written by Dr. Thomas Vane, intituled, The lost sheep returned home. / By Edward Chisenhale, Esquire.	Chisenhale, Edward, d. 1654.	1653 (1653)	Wing C3899; Thomason E1273_1; ESTC R210487	201,728	571

have no need of a Physitian but the sick Matth. 9. Christ having sent his Apostles to preach him that is light unto them that sit in darkness and to bring them unto this marvellous light So that it is the principal part of the Priests duty to propagate the Gospel to them that yet remain in darkness and not to keep them in ignorance and seclude them from this light by clouding their Intellects with a Vail of dark language a Candle ought not to be set under a Bushel let your light shine before men that others seeing may glorifie God which is in heaven give then to the several people their Lyturgie in their own tongue that they may understandingly and with a contrite heart offer up their sacrifice of Prayer and praise which is a reasonable sacrifice and acceptable service to God for if a people ignorant of the Latine must have their Lyturgie in that tongue these inconveniences and absurdities do from thence arise 1. If the praise and service of God said by the Minister who knowes what he saith be sufficiently acceptable unto God it is to no purpose for the people which understand it not to come to hear it which to assert were Diabolical in respect that God has commanded all to draw neer unto him whether Jew or Gentile as many as believe in Jesus shall be saved Who being consecrate is made the Author of salvation unto all them that obey him Heb. 5. There is no difference between the Jew and the Grecian he that is Lord of all is rich unto all that call upon him Rom. 10. And Saint Peter tels us that In every Nation he that feareth him and worketh righteousness shall be saved Acts 10. Come unto me all ye that are heavy laden and I will ease you Matth. 12. Call upon me in trouble and I will hear you Psal 17.6 He is nigh unto all them that call upon him faithfully Psal 145.18 And more especially is he to be found in his house the house of Prayer of them that seek him Where two or three are gathered together in my Name there am I in the mid'st of them Matth. 18. Now as all are enjoyned to this duty so is it requisite that they perform it with due reverence knowing to whom they speak and not with rash lips nor ignorantly for the word must be in thy heart as well as thy mouth Rom. 10.8 The men of Athens worshipped an unknown God but Saint Paul rebuketh them Acts 11. Be ye not strangers from the life of God through ignorance was S. Paul's rule to the Ephesians but understand what the will of the Lord is So that as all people are commanded to serve and praise God so must they do it in heart and mind and with understanding wherefore it is not sufficient onely for the Priest to understand when he prayes or praiseth God but the people likewise must concur in the understanding of the present service If it be sufficient for the Priest alone to know and understand the prayer and praises offered to God then need not the people come or if the coming of the people be necessary then must they understand what the Priest prays or saith For if a man pray Pater noster c. as the Doctor sayes fol. 339. and may not measure his thoughts Mathematically with his words it is no more than if a Parat were taught it his understanding is without fruit in a Rational soul the heart is to declare to the tongue otherwise whilst he speaks he either babbles like a Bruit without understanding A good man out of the good treasure bringeth forth good an evil man out of the evil treasure of his heart bringeth forth evil For out of the abundance of the heart the mouth speaks Luk. 6. or otherwise if there be no concurrence between the heart and the mouth he speaks with feigned lips not uttering what he thinks It is not sufficient for a man to suppose it is the Lords prayer because he has heard so and that he knows the Lords prayer in English or that his thoughts go along with the Latine For suppose he should be saying Da nobis panem quotidianum and he was supposing he was praying for the Kingdome to come how shall God answer such a prayer 2. The Doctor whilst he goes about to set up the Church of Rome above her fellowes and to magnifie her Lyturgie he doth indeed destroy Christ's Church by excluding the people who are Members of the Church and make a Church as I have shewed in the third Chapter For it is not the practice at Rome onely in Quires and in Collegiate Chappels which are onely for societies of such as understand that tongue this were t●l●rable but it extends to all Congregations excluding the people which is abominable For the Church of Rome though she be Head she cannot say unto the Members I have no need of you We all make but one body in Christ whether we be Jewes or Gentiles bond or free We are all by one Spirit baptized into one body and have been all made to drink into one Spirit 1 Cor. 12. So then if the society of the Saints do make the Church it is fit that this society serve and praise the Lord in heart and spirit for as God is a spirit so he will be worsh pped in spirit and in truth Wherefore to say that it is sufficient for the Priest to understand because he alone offers the sacrifice of praise that is to destroy the Church by excluding the Saints from this duty and therefore that they may do this with heart and spirit it is requisite for the people to have this Lyturgie in a tongue they understand that they may praise the Lord with all their heart according as the Lyturgie enjoyns then bidding them lift up their heart unto the Lord. And I much wonder that these words escaped razing when Vitellianus about the year 666. the number of the Beast did command that the service in all Churches should be in Latine but Nihil simul est inventum perfectum and now that it remains still having escaped the Index expurgatorius it stands to the condemnation of the Church of Rome to shew from what she is fallen from truth to error from Apostolick practice to let all things be done to edifying 1 Thes 5.11 to follow her own inventions hood-winking the people in ignorance that she may the better tyrannize over them For whereas the Doctor would perswade us fol. 329. that Peter and Paul used a Lyturgie in one of the learned languages which could not be known to all he must prove that before it be to be believed It may be they used amongst themselves one constant language in their service which might not be understood by others by chance by-standers but when they preached or prayed with others in a publick Assembly we do not finde but that the people understood them in their own language 3. Our prayer

his One and twentieth Chapter fol. 323. calls the Protestants startling at the Romish doctrine concerning the Sacrament of the Lords Supper a Prodigie of Opinions And he musters up several Tenents concerning the same which being various in themselves and contradictory each to other I wonder he should offer them against any particular Church especially the Church of England against whom I suppose his darts are by this intended for that elsewhere fol. 259. he speaking of Protestants offers grounds of converting to them again which must needs be intended to the Church of England from whence he is gone which he in this particular goes about to tax her of Error Wherefore I made bold to recapitulate these ensuing Truths professed by her and which she assumes to maintain against the Errours and Innovations of Rome touching this Sacrament wherein my desire is rather to clear her from all malicious dirt by Satans instruments thrown upon her then that I should by this means lay open the failings of the Doctor or his ingratitude to his Mother-Church The Church of England doth maintain That Christs body is given received and eaten after an heavenly and spiritual not after a carnal and corporal manner and doth utterly disallow of the new doctrine of Romes Transubstantiation not condemning it as new in respect of the Word but as it is a doctrine and practice in it self varying from what Christ his Apostles or the Primitive Churches taught and contrary to what the Church of Rome has formerly maintained for that it is a meer novelty through the corruption of later times and by covetous and ambitious Popes for self-interest obtruded upon the people making them believe a real transubstantiated presence by the Priests consecration and by him offered up for the sins of the people that so the people giving money to the Clergie they may buy Masses and Sacrifices for their sins and for the sins of others as well quick as dead Against which impious practice and vain assertions I will for the satisfying of some doubting and others deluded in opinion offer these professions of the English Church to their serious consideration The Church of England teacheth 1. Christ is spiritually eaten That Christ is not in the bread and wine but onely to such as worthily eat drink them That as Christ is a spiritual meat so he is spiritually eaten and digested with the spiritual part of us by faith And for this her doctrine she has warrant from Christ himself who speaking of the bread of life which came down from heaven and the bread which he would give them which was his flesh Joh. 6.51 the Jews and many of his disciples were offended saying How can he give us his flesh to eat and his blood to drink Christ perceiving their murmuring that they should not remain in ignorance explains it to them saying What if you see the Son of man ascend up where he was before It is the Spirit that giveth life and flesh availeth nothing The words which I speak unto you are spirit and life Which is a manifest clearing how the flesh is to be eaten and how the blood to be drunk that is after a spiritual manner and so Abraham and many others did eat him many yeers before he was born of the Virgin according as S. Paul witnesses 1 Cor. 10. They did eat the same spiritual meat and drank the same spiritual drink that is to say Christ For to eat that meat and drink that drink is to have Christ dwelling in us The wicked do not eat the body and we in Christ which must needs be understood of worthy receivers and not of the ungodly in whom Christ cannot be said to dwell it must needs be understood of one that truly believing feeds upon Christ in his heart and the wicked unbelieving sinner he receiveth onely the bread and wine not discerning the Lords body Saint Paul witnesseth this truth 1 Cor. 11. He that eateth of this bread and drinketh of this cup unworthily shall be guilty of the body and blood of Christ He saith not He that eateth and drinketh the body and blood for none but a worthy receiver doth that Nor doth this doctrine deny any to receive unworthily as the Doctor fol. 328. would perswade us because saith he such onely receive bread and wine and not the Lords body But it rather serveth to condemn their errours who would perswade that the wicked receive very Christ and so none should be guilty because whoso verily eateth his flesh and drinketh his blood hath everlasting life Therefore the Church of England is careful to avoid this error and maintains according to Christ his explanation that Christ is onely spiritually given received and eaten and that those onely that believe in Christ eat him and live by him and that every one eating that bread according to Christs institution and Ordinance is assured by Christs own promise and testament that he is a member of his body and receives the benefit of his passion and likewise be that drinks of that cup according to Christs institution is certified that he is made partaker of Christ his legacie his blood which was shed for remission of sins Whereas the unworthy receiver coming to this divine Ordinance without due reverence and a lively faith eateth and drinketh his own damnation for that he receiveth that bread and that wine unworthily which ought with faith to have been received believing that as that bread and wine nourish the outward man so Christ is thereby conveyed to the nourishment of the inner man and so Christ is in him and he in Christ And by thus receiving is the saying of Christ in Joh. 6. My flesh is very meat and my blood is very drink to be understood for none but the faithful are partakers of this heavenly banquet Christ is the bread of life he that eateth that bread shall live for ever which must be by faith in the Son of God Gal. 2. It must needs be understood of a mystical and not a real eating that even as the bread and wine which we receive is turned into our flesh and blood and is so joyned and mixed together with our flesh and blood that they be made one body together so be all faithful Christians spiritually turned into the body of Christ and be so joyned unto Christ and also together amongst themselves that they do but make one mystical body of Christ as S. Paul 1 Cor. 10. We be one bread and one body as many as be partakers of one bread and one cup. The wicked are not partakers of this banquet but onely the members of Christ therefore none verily eat the flesh and drink the blood but the believers It is not like the eating of Manna both good and bad ate that saith our Saviour Your fathers did eat manna in the wilderness and are dead but he that eateth of this bread shall live for ever which must be by faith and in heart believing unto

this salvation And herewith agree the Fathers of the Primitive Churches Origen who writ about two hundred yeers after Christ upon the text of Matth. 15. The Word was made flesh and very meat which whoso eateth shall live for ever says that no evil man can eat thereof for it is onely eaten by faith And herewith agrees S. Cyprian in Serm. de Coena Dominic saying Our eating and drinking is a certain hunger and desire to dwell in him and that none do eat of this Lamb but such as be true Israelites which hunger is termed of the soul as David was an hungry Psal 41. My soul hath thirsted after God which is the well of life For the soul feeling nothing but the horrour of death and the terrour of Gods justice sin by the Laws impeachment having drawn that direful sentence upon her in her pensive meditations of her just demerits betakes her self to this spiritual refreshment of comfort and solace being hereunto invited with the sweet appellation of blessed if she hunger and thirst after righteousness and a cheerful promise of comforts that she shall be satisfied Matth. 5. Which spiritual hunger and thirst as it is not perceived of a carnal man but onely of such as inwardly desire this refreshment and ease from the deep throws of their sad condition so is it not given to any but such as spiritually long and seek after it God feedeth the hungry but the rich those that stand upon their own integrity he sends empty away It is no carnal banquet that flesh and blood can thirst after Have ye no houses to eat and drink in 1 Cor. 11. It is not eating an ordinary Supper to satisfie the greedy appetite of a natural man but as Christ said to his disciples Joh. 4.32 I have other meat to eat which ye know not The disciples themselves as carnal men knew not of this spiritual food and therefore Christ minding to draw them from their gross fleshly principles and to convince them that there is spiritual food as well as that which the mouth and throat take and swallow plainly says unto them Is any dry let him come to me Joh. 7. for he is meat he is drink which whosoever by faith spiritually eat and drink live for ever Athanasius de peccat in Spir. sanct says Christ made mention of his ascension to pluck men from corporal fancie and thereby to perswade them that his flesh was spiritual food the things which he spake were spirit and life It must needs therefore be understood of spiritual eating and spiritual drinking his flesh and blood which hereticks unbelievers could not do as S. Hierome upon Hos 8. witnesses And S. Ambrose de benedict Patr. cap. 9. says Jesus is the bread which is the meat of the Saints and he that taketh this bread dieth not a sinners death for this bread is remission of sins And S. Austin in his 26 Tract upon John Bread and wine which nourisheth the body a man may eat and drink and nevertheless die but the very body and blood no man eateth but hath everlasting life And in another place in sententiis ex Prosp decerpt cap. 339. He that agreeth not with Christ doth neither eat his flesh nor drink his blood although to the condemnation of himself for his presumption he every day receive the Sacrament of so high a nature Judas did eat the bread saith he in his 59 Tract but not the bread that was the Lord. Christ is onely spiritually in the bread and wine to such as by a lively faith receive him As for the wicked they receive but the meer bread and wine abusing the Ordinance From these Authorities may clearly be evinced that the Church of England doth maintain in this point as the ancient Fathers taught concerning this Sacrament Nor can any otherwise understand of this holy mystery for if Christ be corporally in the bread and wine then the wicked receiving him receive his body and not his Spirit for Rom. 8. as he that hath not the Spirit of Christ is none of his so he that hath Christ in him believeth because he is justified And if his Spirit that raised Jesus from the dead dwell in you he that raised Christ from death shall give life to your mortal bodies for his Spirits sake that dwelleth in you So that no wicked man hath the Spirit of Christ in him and to maintain that he hath him corporally and not spiritually is to divide his Humanity from his Divinity which blasphemy the Catholike Church abhors Now the Church of England doth not thus divide the Natures but holds that both his Body and Spirit is by faith received but not that the body is corporally in the bread the bread and wine being but the elementary parts signifying the spiritual substance and that God worketh this faith inwardly in our hearts 3. The bread and wine are but figures of the body and blood by his holy Spirit and outwardly confirmeth the same to our ears by the Word and to our senses by the eating and drinking the Sacramental bread and wine in his holy Supper Which eating and drinking is a spiritual feeding requiring no real presence of Christ but onely in Spirit grace and effectual operation And that when Christ said Hoc est corpus meum it was but figuratively spoken it being bread which he brake and gave as a type for a remembrance how his body was crucified for us And let none wonder at this her tenent to say that Christ spake in figures when he did institute this Sacrament for it is the nature of a Sacrament to be figures and types signifying mystical grace thereby received Hence it was that the Philistims when the Ark came into the army of the Israelites said that God was come into the army 1 King 4. And God himself at that time by the mouth of his Prophets said that from that time that he had brought the children of Israel out of Egypt he dwelled not in houses but that he was carried about in tents and tabernacles 1 King 7. which was a figurative speech he speaking that thing of himself which was to be understood of the Ark. Which phrase of speaking Christ himself often used as in Mat. 13.11 17. The field is the world The enemy the devil c. Joh. 16. I am the vine you are the branches Joh. 4. I have meat to eat which you know not And Joh. 10. I am the door Matth. 12. He that doth my Fathers will is my brother and sister c. These and many more Christ spake in Parables Tropes and Figures but chiefly when he said Hoc est corpus a figurative speech This cup is the new Testament in my blood the word my taken for the thing in the cup. Neither is the cup nor the wine Christs Testament but a signe and figure of his Testament And admit that by the word cup neither the cup nor wine is meant but the blood yet it