Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	jesus_n	12,126	5	6.1739	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96477	Six sermons lately preached in the parish church of Gouahurst in Kent. And afterwards, most maliciously charged with the titles of odious, blasphemous, Popish, and superstitious, preaching. / Now published by the author, I. W.	Wilcock, James, d. 1662.	1641 (1641)	Wing W2118; Thomason E172_30; ESTC R16426	70,070	78

Rem terrenam C●lestem we come now to the Communion or their coming into one to make up the Sacrament though the one part be on earth the other in heaven and look how high the heaven is from the earth yet they may meet they must meet else there will be no Sacrament at all Nulla virtus Sacramento saith Cyprian they must be in Common or there will be no Communion and then the Text will not be true which saith The Cup of blessing which we blesse is it not the Communion of the Bloud of Christ The Bread which we break is it not the Communi●n of the Body of Christ Communion is ever cum unione when two or more meet in one 2 The Co●●●en there is a Communion It is divers wayes either by nature which is Physicall as when soul and body are united into one person there is Communion between them by reason of tha● union Secondly by miracle which is Metaphysicall as when two Natures God and man were united into one Christ There is also Communion between them by virtue of that Union neither of these is this heer for it is no substantiall no Hypostaticall V●ion and yet the Fathers have used both these to illustrate this Commun●on Thirdly by locall coberence as when many stones are in one heap Fourthly by actuall inexistence as where accidences as colours c. are in one ubject none of these yet for the body and bloud of Christ may not be thought to be Locally Actually any where but in Heaven The Heavens must contain him till his second and last coming There is yet another way Fiftly Intellectually Sacramentally which consists in meer relation which is the nature of Communion Sacramentall Union is that Communion we speak off and it consists in a Mysticall and Mutuall relation between the signes and the things signed Sacramentum est rei Sacrae signum is Saint Austins definition and allowed and approved by all when the signe comes to signifie the sacred thing it comes to be a Sacrament and this coming is the Communion We look to two things 1. The cause of it 2. The effects First Divine institution is the cause The Rain-bow it is generally 1 The cause agreed upon was before the floud yet was not any signe of the promise of God of not destroying the world with a deluge till after the floud it was in nube to be seen there but not signum in nube till God first appointed it his signe to No●h The Wine in the Cup the Bread on the Table were in use before blessed in their creation for temporall food but not in any use to a spirituall life till blessed again at their institution they were not signes of any sacred things till God appointed them his signes to his Apostles and as words which come to the ears are signa rerum of those things which the minde means to expresse if aptly appointed and do conveigh the very things to the understanding of the Auditor if he be quick you would wonder at it to see how soon at a word speaking a thing of never so great distance can come to his knowledge so these earthly things which are signa rei sacrae which come unto the eyes and the other senses being aptly appointed by the first institutor do conveigh unto the faith of the worthy receiver the very things themselves and though they were before at never so much distance they come to be present to our faith as other things expressed by words are to our reason and sence To make signes of such belongs only unto him which can give the things and his body and bloud none can give but himself none can make a signe to be a means to conveigh it to be apledge to confirm it but he the Elements are empty and non significant Accedat verbum ad Elementum saith Austin his word his work that comes and it becomes a Sacrament the signe is made effectually to signifie the sacred thing and that making a signe is the cause of the Relation of the Communion first Secondly being so made by the virtue of the Divine Institution 2 The effects the effects of Sacramentall Communion follow The signes themselves have a Communication of the Proprieties of the things signes Communicatio Idiomatum is the chief effect As by the Hypostaticall Union of the two natures in Christ the humane nature is invested into the Divine the manhood being assumed is allowed to carry away the properties of the Godhead in the person of Christ And thence comes it that the Son of God is called the Son of man and the Lord of life was crucified and slain The Mother of God the Bloud of God are usuall speeches with the Fathers so in this Sacramentall Union by virtue of that Communion in the words of institution the Bread is called the Body of Christ the Wine his Bloud When we give the Bread we say The Body of our Lord Jesus Christ c. the Cup we say The Bloud of our Lord Jesus Christ The Bread though it be res terrena is called Panis vitae the food of Angles the Bread which came down from Heaven The food of the soul Panem Dominum S Cyprian calls it and not only Panem Domini and all this per Metonymiam signi because of the Communion it hath with the things signed with the Body of Christ Neither is this Communion only nominall but also reall the very substance of Christs Body and Bloud is by it communicated to worthy receivers they are verily and indeed taken and received of the faithfull saith our Church Not in the signes essentially but by the signes effectually for we must hold us to this that the Union is not Physicall nor Metaphysicall not Essentiall nor Locall but Intellectuall and Sacramentall and yet reall and not only nominall Ask what the Bread and Wine is I answer the Body and Bloud of Christ Ask me how or which way I answer Sacramentally because they are the Communion of the Body and Bloud of Christ and not that properly neither for a substance cannot be a Relation but by a Metonymy of the effect because they make us partakers of the Body and Bloud of Christ they are called the Communion of his Body and Bloud And being Communis substantiae they are also Communio efficaciae they make us partakers of the merit of Christs Body and Bloud those things ever bring their worth and dignity with them remission of sins redemption sanctification salvation all graces come along with Christ in quo est omnis gratia Habent omnia qui habent deum habentem omnia St August And as there is Communion with them so there is communition from them we may not amisse take the word Communio a Communiendo that is to be reckoned among the benefits we receive so our Church reckons it the strengthening of our souls Vis semper fortior in Vnione nothing can prevail against earth when heaven

hang by one Artery and have the rest disjoynted By faith and hope and not by love which is the bond of perfe●tion If we be wounded there is a repairing if loosed or strained there is a re-establishing if we be of the Body we must have love to all the members care of them all we must suffer with them suffer for them we must cover the blemishes hide the deformities of the parts upon those parts which we think most unhonest we must put more honesty and give the more honour to that part which lacketh Nature and religion both can by no means away with a scisme in the body If there be you be not of the body you cannot say the Text. We that are many are one Body And if we be not of this Communion which is Corporis we cannot be of the other which is Calicis that is Fundamentum Relationis and one bread of one body and of it sumus participes we all partake That of this simus consortes we may be all members To eat of that which is one all over the world as there was but one Lamb to an house so but one bread to the whole Church is the Symboll and Sacrament of one Union with the Body Non ex alio tu nec ex alio ille sed ex eodem omnes nutrimur saith Chrysostome It is but one mystically though numerically many And if but one bread shall we make the Table of the Lord the table of devils And partake of that with bitternesse and wrath If but one body shall we take the member of Christ and make it the member of an harlot of scisme and contention God Almighty grant that we may be all of one minde in one house being all members of one body that being united by one Spirit in one Religion in one Faith in one Hope we may serve one God the Father and one Lord Jesus Christ our Saviour in one Love being entred by one Baptisme confirmed and strengthned by one Bread coupled and knit into one Body there be no scisme no division among us but that all the members have a care one of another and endeavour to keep the unity of the Spirit in the bond of peace Till we all meet together into a perfect man and the Measure of the Age of the fulnesse of Christ To whom with the Father and the holy Ghost be all praise and glory now and ever Amen THE SIXTH SERMON 1 JOHN 4. 1. Dearly beloved beleeve not every spirit but try the spirits whether they are of God for many salse Prophets are gone out into this world I Must begin where the Text ends the last words of it are the reason of the first Quoniam is a causall Many false Prophets are gone out into this world Why what then Only this beleeve not therefore every spirit but try the spirits whether they are of God I could not think of any subject more proper to this season or more profitable for our selves the old complaint is now if ever proved true the dayes are evill The world was never more rightly compared to a Sea then now men upon dry Land as if they were tossed in a rough Sea thorough staggering and giddinesse of their brains are driven to their wits end they look thorough the waves of their unconstant humours and prejuducate conceits which make the straightest things which have been so well settled with mature consideration and unquestioned authority seem to them crooked they complain that the shoars and trees are moved not perceiving how themselves are silently transported and that they move and not these they do not look that way which they row and yet as if they rushed not fast enough to their own destruction they hoise up their sails of fury and madnesse to precipitate them forward They think to make away in the Sea in which they cannot so much as spye out any prints of their steps which have gone before them nor must hope to leave any impression to be found by those which shall follow after God only knows what Port they are bound for I fear me the distraction if not distruction both of Church and state what else do so many fiery discursions abode the perverting of Scriptures pretending of Prophesies wracking of consciences the bold determinations of ignorant Mechanicks flying into the face of dignities and authority wounding thorough the sides of Ecclesiasticall Discipline the head of Monarchy and Government Do they not all huddle in at one gap to let in confusion and ruine Are they not fruitfull seeds which bring forth such a Monster which hath so frighted Germany these hundred yeers and will eat out the very bowels of the Mother which conceived them Is it because there is no Prophet in our Israel at whose lips may be inquired the knowledge of the Law Or is it not rather because there are too many Such which will take upon them tp be Prophets and are not called as was Aaron Which Prophesie in my name saith the Lord and I have not sent them neither did I command them neither spake I unto them and yet they ran Jere. 14. 14 15. Is not Saul among the Prophets madnesse and cruelty And the devill gotten again into Samuels mantle malice and hypocrisie Is there not a lying spirit got into the mouth of these Prophets As was in Ababs dayes 1 Kings 22. 22. Do they not prophesie lyes unto us in the name of the Lord This this the true cause the Apostle tells in the last words of the Text For many false Prophets are gone out into this world This being the cause what Counsell is to be followed There are two rocks which we must necessarily avoide to beleeve all to beleeve none by beleeving all we rush presently into heresies and scisime by beleeving none we fall upon irreligion and Atheisme against the first the Apostle gives us a Caution Beleeve not every spirit Against the second this Counsell But try the spirits whether they be of God This is his to them to whom he writ this is mine to you to whom I speak Dearly beloved Beleeve not every spirit c. So the Text you see plainly supplies us with two parts First A premonition Secondly A premunition First For praemoniti Secondly Praemuniti First A warning of us Secondly An arming of us They are but two but we may say of them as our Saviour did of the Disciples two swords it is enough we need no more if we be well accoutred with them if thorowly instructed about them if we know how to prove them we shall by the grace of God quit our selves like men not to be put to turn to the right hand or the left but be able to stand fast in our faith till we be removed from our station from faith to fruition from these earthly Tabernacles unto heavenly Mansions from waging of warre and wrestling in combate against sin and errour to wearing of Crowns in immortality and glory We begin with

creditis vobis potiùs quam Evangelio creditis so vobis potius quam antiquitati creditis I confesse ingeniously there is something favours their saying especially from the African Churches but proves it not to be of a binding nature at all times and places Potest esse diversa consuetudo in diversis Ecclesis s●ith Calvin I condemn not those Churches that have it not saith Zanche our Church may truly say with the Apostle we have no such custome In things which are indifferent as all things that are not commanded or forbidden in Scripture are no man in his right wits will deny but the power of the Magistrate may determine The Judgement of so many counsells which have passed upon this point The Laws established in this state wherin we live are enough to satisfie any spirit that is not contentious which defires not rather to steal into the calling under the pretence of Antiquity then to come in by the door of Legall and established Authority Of whom we may well say as Saint Cyprian doth of Novatus Adulter extraneus Episcopus ille est qui fieri à desertoribus per ambitum nititur Epist 52. Sec. 16. The summe of all is but the Doctrine of the Church of England that those which come into their Ecclesiasticall charges by those which are in Authority do come in lawsully and their calling is of God I must not stay upon this point which would take up a book and is not to be contained in a Sermon I return to my Text the other way to know false Prophets by 2. A Posteriori and this is the surer because best seen by us it is the same which our Saviour gives his Disciples You shall know them by their fruits give me leave at once to present you with a bundle of them The fruits of the spirit are Love joy peace long suffering gentlenesse goodnesse faith meeknesse temperance Gal. 5. 22. These you may be su●e they are of God and so are those spirits that do come with these But contrarily the fruits of the flesh are Adultery fornication uncleanaeesse wantonnesse idolatry witchcraft hatred debate emulations wrath contentions seditions heresies c. Vers 19. 20. These ye may be sure they are not of God neither are those spirits which come with them Look in another place that true Character of false Prophets and of such which our times are especially forewarned of 2 Tim. 3. 1 2. In the last dayes shall come perillous times men lovers of themselves covetous boasters disobedient to parents cursed speakers unthankfull imholy without naturall affection truce breakers false accusers intemperate fierce And Verse 5. Having a shew of godlinesse but deny the power of it And Verse 6 7. Creeping into houses and leading captive silly women And if you please to make up their Character out of 2 Peter 2. 1. Such which privily bring in damnable herefies Verse 3. Which thorough coveteousnesse and fained w●rks make merebandize of you Vers 10. Which despise government and stand in their own conceit Verse 12. which speak evill of those things which they know not and make their liberty a cloak for their maliciousnesse None of these are of God neither are those spirits which do come with them By these you may be able to discern them and this is a tryall you may trust unto But as in a disease there may some Symptomes be missing especially before it come to be Epidomicall untill it come to the height of it so it may fall out in the discovery of this great sicknesse of these times all will not appear especially where there is so much art and cunning used in the concealing them I will pitch upon some few which will not fail you as soon as you perceive them you may be able certainly to prove them 1. If they come not in Love the Spirit of God is a loving Spirit This is the touch-stone of the spirit By this shall all men know that ●ou are my Disciples saith Christ if you love one another It is an experiment upon which our Apostle himself concludeth a Probatum est Hereby know we the spirit of truth and the spirit of errour Verse 6. Saint Cyprian is down right Quisquis ille est qualiscunque ille est Christianus non est qui in Christi ecclesia non est And in the next words he tells us whom he means even No●atus the Scismatick Qui nec fraternam charitatem nec Ecclesiasticam unitatem tenuit Epist 52. sec 16. The unity of the Spirit cannot be kept but in the bond of Peace and Love those then which come with malice and contention and hatred which come with wrath and envy and debate which are such as the Apostle speaks of some which can never be appeased pray mark that Rom. 1. 30. are justly to be suspected and you may be sure that they are not of God and by this rule you may try not only false Prophets but false professors 2. If they come in Mecknesse and Humility the Spirit of God is an humble Spirit and it is our Saviour Lesson to his Disciples discite ame quia mitis sum I am neer unto him saith the Lord which is of an humble spirit This is another argument to try them by a Symptome of the Spirit of God if they come with pride and arrogancy if contemning of their brethren conceiting of themselves above themselves you may know by this that they are not of God Yet there is a voluntary humility they may possibly creep till they be got in but this vizard will drop off in a short time you shall soon discover them by this whether they be of God 3. If they come in Gentlenesse The Spirit of the Lord is a gentle Spirit Wis 1. 5 6. God himself came not in the fire nor in the Earthquake nor in the strong winde but in a soft and still voyce 1 King 19. 12. Gentlenesse and love are the fruits of the spirit Gal. 5. 22. They know not of what spirit they are which come otherwise The feet of the Messengers of the Gospel are to be shod with the preparations of peace Isaiah delivers them their Message Comfort yee comfort ye my people will your God say This is another rule to try the Spirit it marcheth not suriously like Jebu it is not madnesse but mildnesse which comes with it They prosecute their own cause as he did and not Gods which come otherwise Again fourthly Truth is the tryall of them the Spirit of God is a Spirit of truth by their doctrines you must try the Spirits He that denies that Christ came in the flesh is the spirit of Antichrist Verse 3. There are other Doctrines which proceed from the lying spirits Saint Cyprian notes it for a notable one in Novatus for taking upon him to make a separation of the good from the bad as if he were the searcher of the hearts and reins a lying Doctrine and contrary to the precept of our Saviour himself who commandeth the tares and wheat to be let grow together And to the Apostle who saith that in agreat house there are vessels of wood and earth as well as of gold and silver Such is the shutting up of the Gate of mercy unto a sinner after he hath missed their set time of his call The denying of hope of repentance to such as have gone on long in their wickednesse and have faln from their professions The cutting off of most part of the visible Church from a possibility of being saved by Gods secret and eternall decree of reprobation desperate and damnable and lying doctrines contrary to Gods own protestations As I live saith the Lord c. At what time soever c. And the whole tenour of the Gospel and indeed a denying of Christs coming in the flesh These and such as these are but lying spirits and you may be sure they are not of God 5. I will but adde one more If they hate the light The privily bringing in their Doctrines is an argument of salfity 1 Pet 2. 1. Our Saviours main reason to confirm the truth of his Doctrines was this In private have Is●ad nothing John 18. 20. Veritas non quaerit angul●r The dangerous●st treasons have been nourished and conceived that wayes All estates have justly disallowed of private and frequent convenings The Disciples were commanded what they had heard in secret to preach it upon the house top These dare not do it for they dare not come to light least they be reproved This is another rule if they come privately if they seek privacy they are not of God Christ himself forbids you to look after him in the desert or Chamber I must not adde any more lest I trespasse too much on your patience I will shut up all in that exhortation of the Apostle Rom. 16. 17 18. I beseech you brethren mark them diligently which cause division and offences contrary to the Doctrine which you have learned and avoyde them for they that are such serve not the Lord Jesus Christ but their own bellies and with fair speech and flattering deceive the hearts of the simple and I conclude as I began Dearly beloved beleeve not every spirit but try the spirits c. Now to the eternall God who is able to make you stand be all praise c. FINIS