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	wine_n	17,076	5	7.8457	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85498	The saints hony-comb, full of divine truths, touching both Christian belief, and a Christians life, in two centuries. By Richard Gove.	Gove, R. (Richard), 1587-1668.	1652 (1652)	Wing G1454; Thomason E1313_1; ESTC R202241	83,389	226

all the Kingdomes of this World and the riches honours and pleasures of them so that when the men of this world cry out and vaunt of their riches honours pleasures and what else this world can afford let us cry Heaven Heaven Heaven that answers to all Expression LXXXVIII That Gods Children should doe nothing unworthy of the Children of God their Father FOr here in Gods Children should do as Boleslaus the fourth King of Poland did For he bearing the picture of his Father hanged about his neck in a plate of gold when he was to speak or doe any thing of importance he took this picture and kissing it said Dear Father I wish I may not speak or doe any thing in this businesse that I am now undertaking unworthy of thy name And so should Gods Children doe too in all their undertakings call to mind that God is their Father and doe nothing unworthy or unbeseeming the Children of such a Father Expression LXXXIX How many hear Sermons more to be able to talk of them than to live according to what they hear in them THese hearers saith one are like to the Weasell which conceiveth in the ear and bringeth forth in the mouth Expression XC What is the right way to become one of Christs Disciples HErein we must doe as that cunning Musician of whom we read would have his Scholars to doe that were put to him to learn Musick as soon as any such came to his School he would before he did teach them any thing send them to a rude and ignorant Minstrell in the Town to hear him a while but withall he gave them this Item saying Whatsoever you see him doe see that you avoid it for he is unlearned and his manner of fingring is naught see therefore that in playing you for your parts doe the contrary So whosoever will be one of Christs Disciples must have a care to mark and observe what courses wicked men take and to doe the contrary See Rom. 12. 2. Exod. 23. 2. Ephes. 5. 11. Joh. Epist. 3. 11. Ephes. 4. 17. Hos. 4. 15. Expression XCI That Christian love and Charity is the chiefest lesson that any Christian can learn THe Ecolesiasticall History reports that Saint John the Evangelist that beloved Disciple and chief Doctor of Lov● as appears by his Epistles when he grew so old that he was not able to go was fain to be carried to Church and when he was brought thither being not able to preach and use any long discourse to his Auditors did use to say nothing to them at all their Church-meetings but onely this Filioli diligite invicem My little Children love one another And being asked why he reiterated this saying so often and taught them nothing but this he said Hoc praeceptum Domini est si solum fiat sufficit This is the Lords Commandement and if this alone be done as it should be it is sufficient Expression XCII That occasions of sin proffered will soon discover counterfeit Christians VVE read of a certain Juglers Ape which being attired like a reasonable Creature and dauncing curiously to his Masters Instrument deceived the people of Alexandria untill one espying the fraud threw a few Dates upon the Stage which the Ape no sooner espied but he tore off his Vizard and fell to his victuals to the scorn of his Master Which gave occasion to the Proverb An * Ape is an Ape though he be clad never so gaily And this doth Gregory Nyssen apply to men that call themselves Christians professe that they know God and that their hope is in Heaven but no sooner doth any vanity come in their way but their heart doth betray where their treasure is Expression XCIII That there is a certain fulnesse of sin unto which when the wicked ones come Gods Judgements are at hand VVE read in the Prophet Zachary of an Ephah a measure whereinto all the wickednesse of the Jewes there figured by a woman shall be thrown together and when this measure of sins is full to the brim then there is a mass of lead importing the firmnesse immutability and heavinesse of Gods Decree and Councell which seals up the Ephah never more to have any sin put into it And then come two women with wind in their wings which are the Executioners of Gods swift and irreversible fury and carry the Ephah between Heaven and Earth intimating the publique Declaration of the righteous judgements of God into the Land of Shinar to build it there an house denoting the constant and perpetuall habitation of the wicked in that place of bondage whether the wrath of God shall drive them for building of houses argues an abiding Expression XCV How a man may subdue his unruly lusts COncupiscence or lust say Divines is like fire and our body is like a seething pot Now a seething pot we know may be cooled divers waies 1. By withdrawing the fuell that thus makes it boyl over 2. By stirring and lading it 3. By casting cold water into it And 4. By taking it quite from the fire So must we deal with our bodies when they boyl over with lust 1. We must withdraw the fuell that nourisheth it keeping a more temperate and moderate diet than before 2. We must stirre and lade the pot by exercising our bodies in some honest and lawfull calling 3. If this will not doe it we must make use of water 1. Of the water of true penitentiall tears for our former lustfull and luxurious lives And 2. Of that water of our own cistern which Salomon speaks of Prov. 5. 15. and which Saint Paul 1 Corinth 7. 2. calls the having of a mans own wife for that he there sheweth vers. 9. to be an excellent means to allay these fiery and burning lusts And Lastly If all this will not doe it then we must take the pot off the fire that is shun all opportunities and occasions which have been a means heretofore or may be a means hereafter to provoke us to lust and uncleannesse of life Expression XCVI How the body and bloud of Christ with al the benefi●s of his death and passion may become ours by the worthy receiving of the Lords Supper FOr it is here as it is in conveying of land when land is conveyed by writing and seal though it be not contained in the wax and parchment but lieth peradventure an hundred miles off yet it is truly present and thereby infallibly given to him with whom the covenant is made And he that should account such a conv●yance executed but bare parchment would be refuted by every tenant in the Country who esteem their leases to have the ground so united to them by vertue of the bargain passed between their Lord and them that thereby they can occupy it safely and maintain their right against all intruders that would molest them So is it in the Sacrament whose outward elements though we call bread and wine

yet bare bread and wine we call them not but the Sacrament of the body and bloud of our Saviour Christ the which whosoever receiveth worthily receiveth therewith by vertue of Christs Word and Promise the very body and bloud of Christ his Saviour to all intents and purposes for the comfort and nourishment of his soul as truly as he receiveth the outward elements of bread and wine for the comfort and nourishment of his body I say still that it is so to the worthy receiver for otherwise it is here again as in the usance of a conveyance If a conveyance made to Peter lying upon the table be given to Richard or if Richard fraudulently take it away he receiveth nothing but bare wax and parchment by reason the covenant was not made with him but with Peter he is not the party that hath the right though to Peter it be a further matter then bare parchment And so the unworthy receiver being not the party to whom the promise is made of receiving Christ with the benefits of his death and passion receives onely Panem Domini as the Fathers speak The Bread of the Lord but not Panem Dominum The Bread which is the Lord Expression XCVII That an hearty desire and sincere endeavour to be perfect is perfection in the sight of God LVther writes of one Staupitius a godly learned man how that he had vowed a thousand times that he would become a better man yet for all his vowes he perceived no improvement or bettering of himself Now in that he was not better he was imperfect but in as much as he desired earnestly and endeavoured to be a better man he was perfect Agreeable to which is that of Bernard for he is confident that Indefessum proficiendi studium jugis conatus ad perfectionem perfectio reputatur That an indefatigable desire of profiting and continuall endeavouring to be perfect is perfection Expression XCVIII That Gods Children must be sanctified throughout 1 Thes. 5. 23. THe Scriptures usually call Gods Children by the name of Temples as 1 Cor. 3. 16. 1 Cor. 6 19. 2 Cor. 6. 16. Now there was no part of the Temple of old but was holy yea all the limits thereof round about were so too Ezech. 43. 12. The innermost part of it was the place of Gods residence and therefore was called Sanctum Sanctorum the most holy place The next to that was Sanctum holy and the rest Sanctuarium partaking of holinesse though in a lower degree So in Gods Children the heart soul of man being the place of Gods residence must be most holy the senses coming nearest to that must be the holiest next and our bodies the outermost parts of this Spirituall Temple must have their measure of holinesse too for even they are to be the Temples too of the Holy Ghost as in 1 Cor. 6. 19. Expression XCIX How a man may try the sincerity of his heart DIvines in their Treatises and Writings have set down sundry notes and marks whereby to make this triall but I shall onely commend unto you two out of all that variety which two are indeed as good as a thousand namely Integrity and Constancy for these are not to be found in any Hypocrite 1. Integrity Psal. 119. 6 Luke 1. 6. For this is a true Rule in Divinity Quicquid propter Deum fit aequaliter fit Whatsoever we doe for Gods sake in obedience to his commands we doe it equally 2. Constancy for as Seneca observes more like a Divine than a Philosopher Qualitatis verae tenor permanet falsa non durant Qualities that be true be permanent but false ones endure not And this is prettily gathered from the very name of Truth in Hebrew for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Emeth in Hebrew which signifieth Truth cometh from the root {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Aman which signifieth firmare or stabilire to confirm or establish Now to make a sincere Christian both these are requisite for it is in the soul as it is in the body 1. Physicians say of heat and sweat and such like things Vniversalia salutaria partialia ex morbo If a man be hot in one part and cold in another as if the palms of his hands burn and the soles of his feet be cold then all is not right but if he be of an indifferent equall heat all over that is held a good sign of health 2. They say if heat come by fits and starts and paroxisms leaping eftsoon and suddenly out of one extreme into another so as the party one while gloweth as hot as fire another while is chill and cold as ice and keepeth not at any certain stay that is an ill sign too and it is to be feared that there is an Ague either bred or in breeding but if he continue at some reasonable certainty and in a good mediocrity of heat and cold it is thought a good sign of health And just so it is in the state of our souls if the Graces that be in us be universall equally bent upon all good and equally set against all evill things and if for the most part and in the ordinary constant course of our lives we have the practice of Repentance Obedience and other fruits of Grace in some good comfortable measure it is a good sign of a sincere heart towards God but if we repent of one sin and persist in another if we obey one Commandment and break another if we are zealous in one thing and cool in another if we hate one vice and love another or if we have any of these things onely by fits and starts and sudden moods and no otherwise we have just cause to fear that we are still Hypocrites and no sincere-hearted Christians Expression C. How that to fear God and to keep his Commandments is the whole duty of man THat which our English Translations render the whole duty of man the Vulgar Latine renders thus hoc est omnis homo this is all man or as Junius and Tremelius render it hoc est totum hominis this is the whole of man And well may it be so said to be for as the Jewish Rabbines have wittily observed there are in all the Law of God but 613 Precepts whereof there are 365 Negative as many as be daies in the year and 248 Affirmative as many as be joints in mans body to shew that God looks that the whole man all the daies of his life should serve him and keep his Commandments Which that we may the better doe Let us hear the Conclusion of the whole matter saith the Preacher Fear God and keep his Commandments for this is the whole duty of man Eccles. 12. 13. Walafrldus Strabo de rebus Ecclesiasticis Si quid in hoc Lector placet assignare memento Id Domino quicquid displicet hocce mihi A CATALOGUE of some speciall Books Printed for Richard Royston

glimps of the Majestie of Gods Tribunall is revealed to their consciences and the books of their consciences begin to be unclasped and so laid open that they cannot but read their sins which in their life-time they held as Veniall to be written in Capitall letters and to be deadly have been enforced to take Sanctuary in the wounds of Christ As did of late Cardinall Bellarmine in his last Will and Testament whose words are these Precor ut me inter electos sanctos suos non aestimator meriti sed veniae largitor admittat And as did before him Stephen Gardiner whom when the Bishop of Chichester that then was would have comforted upon his death-bed with Gods promises and free justification in the bloud of Christ he made him this answer What my Lord will you open that gap now then farewell all together to me and such other you may speak it but open this window once to the people and then farewell all together with divers others that might be mentioned all which to use their own words held it a good supper doctrine but not so good to break fast on Expression XXXII That our Fore-fathers had not so much knowledge as we have now but were more fruitfull in good works THose two Daughters of Laban Leah and Rachel Gen. 29. are a lively resemblance of the worlds two ages the old world and this we live in For as Leah the elder of those two sisters was blear-eyed for her sight but fruitfull in her womb so was the old world something dim-sighted in respect of that measure of knowledge that we now have yet was she fruitfull she brought forth plenty of good works for then men were just as Noah Gen. 6. 9. and walked with God as Enoch Gen. 5. 22. And as Rachel the younger sister was well-eyed very beautifull but barren in her womb so is this latter age it is very quick-sighted exceeding full of knowledge but for her womb she is barren of good works and wants at her knees those blessed twins of holinesse towards God and righteousnesse towards Man which God in his Word requireth Expression XXXIII That the remembrance of our Baptism should keep us from sin and from yielding to Satans temptation FOr herein we must doe as that Virgin of whom Luther speaks who being tempted to sin by the Devill called to mind her Baptism wherein she had vowed and covenanted with God to forsake the Devill and all his works and thereupon thus stoutly made answer to him Satan I am a Christian and have been baptized and in my Baptism did vow and covenant with God never to doe any such things as thou now temptest me to and therefore I cannot I will not hearken unto thee in these things to which thou doest tempt me for they are contrary to my vow and promise made unto God in my Baptism And hereupon she was freed from these his temptations having quenched all his fiery darts with the waters of her Baptism And so might we doe too if we would but take the like course when we are tempted unto any sinnes As to say thus unto our selves Is this that I am now about to doe agreeable to my promise that I made unto God in my Baptism Did I promise then that I would forsake the Devill and all his works and shall I now thus wittingly and willingly break my promise and sin against God no no I may not I will not doe it Expression XXXIV That Christians should be heavenly minded and have their affections set on things above and not on things on the earth THere be three things in man that may teach him this lesson the fabrick of his body the fabrick of his eye and the fabrick of his heart 1. As for the fabrick of his body we know that whereas God hath made all other creatures to goe with their faces groveling towards the earth he hath made man to goe upright and with his face towards Heaven 2. For the fabrick of his eye that is allso different from other Creatures for whereas other Creatures have but four muscles whereby they can turn their eyes round about man hath a fift whereby he is able to turn his eyes upwards towards Heaven And 3. As for the fabrick of his heart we know that that part of it which hangeth uppermost in the body is the broadest and largest and is open in the midst of it but that which hangeth downward is very narrow and close shut to shew that our affections to heavenly things should be larger and greater and apt to receive heavenly impressions but towards the earth and earthly things they should be lesser and should be close shut towards earthly cogitations Expression XXXV That a true Christian must shew himself to be a Christian in all things FOr herein we must imitate that good Christian Eusebius who being demanded what he was answered a Christian being asked again what Country-man he was he said a Christian being asked thirdly who was his Father he said a Christian being asked fourthly he dwelt still he answered a Christian and so to all other demands that were made to him he replied no other but this that he was a Christian As if he should say Whatsoever I am I am a Christian in all And so indeed should every true Christian be a Christian in his generall a Christian in his particular calling a Christian in publique a Christian in private a Christian in the Church a Christian at home carrying himself if he be a Magistrate like a Christian Magistrate if a Minister like a Christian Minister if a Father like a Christian Father if a Master like a Christian Master in a word whatsoever he is like a Christian in all Expression XXXVI That the Devill by little sins maketh way for greater FOr the Devill herein deals with mens souls just as theeves doe that intend to rob an house when those that be great theeves cannot get in they put in some little boy at a hole or window who may open the dores to let in the greater So the Devill first suggesteth evill thoughts evill thoughts make way for delight delight tolleth on consent consent engendreth action action custome custome defence one still making way for another and a lesser degree for a greater till a man become beyond measure sinfull and attain to the height of sin Expression XXXVII How hard a matter it is to rule the Tongue THis is evident by that which we read in the Ecclesiasticall History of one Pambus or Pambo as some call him who being ignorant himself desired another to teach him a Psalm who hearing the first verse of the 39 Psalm read unto him which is this I said I will take heed to my waies that I offend not in my tongue would not suffer his Teacher to proceed unto the second verse for saith he this first verse is a lesson sufficient and if I can but learn this it