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	soul_n	10,399	5	5.2639	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

begun here in this life and they have it to whom Christ saith Pax vohis there was a warre betwixt God and us he was become our enemy and in that great inundation had swept us all away for ever but that Christ like the Dove with the Olive Branch in his mouth brought us peace reconciled us to him he is our peace which hath made of both one saith the Apostle Ephes 1. 14. he which was factus u●us ex utraque one Person of two natures was faciens utramque unam two natures into one peace 2. Peace within us with our own hearts Pax interna that Caro semper militat contra Spiritum saith St. Chrysost Tom. 1. p 1. 41. It is not so much that that war is to be still continued there can be no peace there till a●l the lusts be subdued God forbade Israel to make any peace with the Cinaanite victory onely which will not be till death must put an end to the Battell But besides there is a warre not onely against the soul but in the soul in sinu t●e soul it self is wounded and cast down and overthrown it lies upon a Bed of thornes between hope and fear between faith and fainting some have been so deeply engaged in it that they wou'd have rid themselves of their souls to be rid of it but now a peace here is concluded a peace made with God above and soon will there be peace in our hearts within whiles the Lord of Hosts was up in arms the very powers and forces of the soul mustered themselves against her self but now he is down and is reconciled Why art thou so vexed O my soul and why art thou so disquieted within me and why say you then you rebelling fears unto my soul that she should fly as a bird unto the hill 3. Peace with others without us Pax externa the Angels proclaimed this from heaven at the Birth of our Saviour pax terris and all the world was then at peace in token whereof Janus was shut up I shall not doubt to say that this peace peace amongst men is part of our Saviours wish and of his will too and therefore when he sent his disciples he bade them ever say first pax buic Domui and we know how much the Apostles preach it as their Lord commanded them Civill peace is after spirituall the greatest of Gods blessings with it an band full of herbs how sweet is it without it an house full of Sacrifice what good is it Therefore the Primitive Church saith Tertullian ever used to pray for it orbem pacatum and the Psalmist bids us remember to do it Oh pray for the peace of Jerusalem they shall prosper that love it Psal 122. 6. They shall have joy that counsell it Prov. 12. 20. They shall be blessed that make it Matth. 5. 9. How great a reward should he finde in heaven how glorious a name shall he leave upon earth that could bring it to passe I passe unto the next the Author and Giver of Peace the God of peace Christ himself is the Author of it omnis benedictio a majore saith the Apostle and no blessing greater than peace none greater to give it than Christ when he was born it was Zenium Christi so St. Cyprian calls it Encaenium Christi so Bonaventure The chief part of the Angels song Peace on earth his first gift when he went away it was Donativum Christi my peace I give unto you my peace I leave with you his last Legacy men use at the last to give their best things unto their friends and Christ had no better then peace to give he gave it by way of Testament then upon his Good-Friday farewell by way of Testimony he renews it now as upon his Easter Salutation that he might remember them afresh now of what so late he bequeathed them then saith Chrysostome It was the last thing he thought on before his death it is the first thing he thinks on now after his rising the first and the last with Christ and yet for the most part the last and the least with us Christians and to shew how much himself was the cause of peace he is called Pax nostra Ephes 2. 14. And every where in the New Testament Deus Pacis and God as if he took better liking to that Title then any of his other is no where since stiled Deminus Sabaoth but Sabbath not of hoasts but of rest not of power but of peace 1. Now he is the Author of peace so the Church in one of her collects cals him two wayes 1. By Ministration he was not content the Angels only should be Heralds of it or that men alone should be Evangelizantes pacem himself came to Minister to grace our Function the better and if of any thing it is most fit that he should be the Minister of the best things It was necessary that peace should be published there will be no laying down of Armes till then but why Christ himself should be the Minister of it was sure to set the greater price on his peace to shew its dignity his dignation he which bought it also brought it the Make● of our peace would be the Messenger of it 1. And now he brings it 1. Optatively by way of wishing Peace be unto you Those ever ought to do that at least which say it there ought to be an intendment at least of peace if it cannot be had yet it were to be wished to be sincerely desired there should be votum pacis in corde as well as vox pacis in ore or else t were fairer dealing to march on furiously with Jehu to say plainly what hast thou to do with peace then falsely with Jo●b and Judos to salute and kisse and to betray and kill It is pitty that th● Language of Heaven should ever usher in any project of hell that black purposes should come cloathed with the whitest Ornaments that dark fiends should speak like glorified Spirits and under pretence of prayers devoure up houses under the colours of peace contrive mischief and destruction But our Saviour intended it sure and therefore wisheth it to them and in it whatsoever else goods to be wished for Peace is the Breviary of all votes Pacem te poscimus omnes The Apostle cals Evangelizantes pacem Evangelizantes bona Rom. 10. 15. As if all good things were in peace that is the best comment upon this complement they which wish us peace wish us all good things besides both Bonum jucundum foecundum they are the chief goods we look after pleasant and profitable goods Peace is both th● Psalmist saith Psal 133. Behold how good and pleasant a thing it is like A●rons oyntment it is bonum amabile and like the dew of Hermon it is bonum utile Peace and plenty ever go together Abundance of peace were not so fit a phrase if it were not to shew that abundance is ever the effect the