Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	drink_v	eat_v	supper_n	10,350	5	9.1429	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37176	Good counsells for the peace of reformed churches by some reverend and learned bishops and other divines ; translated out of Latine.	Dury, John, 1596-1680.; Davenant, John, ca. 1572-1641.; Morton, Thomas, 1564-1659.; Hall, Joseph, 1574-1656.; Ussher, James, 1581-1656.	1641 (1641)	Wing D319; ESTC R15642	50,356	151

Christ approve of the Augustane Confession Hierome Zanchy hath a desire to bring in his verdict too (b) I professe saith hee that as often as I had occasion to speake any thing about this Point I did alwaies containe my selfe within the compasse of these three heads the first whereof is that in the Lord's Supper not onely bread and wine but the very body and blood of our Lord is truely offered us by Christ and likewise truely received truely eaten and drunke by us The second but this is done not by the mouth and teeth of our body but by a true and an actuall faith The last that therefore this is done by beleivers onely and by none others Now these heads are taken out of God's word nor are they repugnant to the Augustine Confession These things being so those worthy men have the more reason to be treated by us that besides the said Augustine Confession which was anciently framed and ordained to be the common rule of Faith for all Protestants whereby they might be distinguished from Papists they would not obtrude upon us any other private Opinions of their own to the hinderance of the publike Peace A second Principle of the like nature which even Reason it selfe doth dictate is this that no Antecedent is to be urged and pressed the necessary consequent and sequell whereof may not bee granted by us But now it is well knowne that Luther to remove out of the way the perill of Idolatry did abolish all (a) worshipping at the celebration of the Eucharist which had formerly been practised and for the same end he abolisht the elevation of the host also that (b) Brentius likewise did with much earnestnesse oppose their Br●●den God for so hee himselfe terme's it lastly that (c) Melanchthon did reject their Bread-worship in the Lord's Supper Those godly and learned men therefore are to be entreated that they would well weigh with themselves whether or no these same abuses which They with so great applause cryed down and abhorred be not for all that the genuine ofspring of that Vbiquity which at this day is maintained by them Thirdly least any man haply should pretend that no whit is to bee 〈◊〉 of that bitternesse and rigour where with at first they exercised the patience of Oecolampadius and Zuinglius they are againe to be intreated that in their great wisedomes they would herein take notice of a vast difference Ananias in the ninth of the Acts when first he was warned in a Vision to put his hands upon Saul he was somewhat unwilling to doe it I have heard saith he by many of this man c. but afterwards having better understood the counsell and purpose of God he gladly embrace's him saying Brother Saul the Lord hath sent mee unto thee The very same might have been heretofore observed in the carriage of Luther himselfe towards Zuinglius and Oecolampadius whom at first hee fell upon roughly when he heard that they held there was nothing in the Eucharist save only bare signes and figures but afterwards having further examined their meaning he kindly courteously reacht out the right hand of fellowship unto them After the very same manner did Calvin likewise stand affected towards them as he himselfe confesseth when at my first entrance saith hee into the cleare sun-shine of the Gospell out of Popish darknes I read in Luther how that Oecolampadius and Zuinglius would admit of nothing in the Sacraments but bare and empty figures this I confesse so farre possest me with a prejudice against their writings that I refrained a long time from reading them Thus spoke Calvin at that time of those men whom notwithstanding he afterwards had in great love and familiarity with him Why may not then the Saxon Divines be pleased to show themselves Luthers towards us so long as they finde us not inferiour to Oecolampadius and Zuinglius in this Point The third THESIS That this freindly Vnion and Reconcilement we wish for is very necessary for all men whether of a milde or turbulent disposition IT is not my purpose to lash out into Common places wherein much paines might be spent and litle or no benefit got by it It behoves me rather to provide me of such arguments as may not coldly beg and intreat but command and as it were violently compell men to live at peace and unity amongst themselves Neither are there any as you well know fitter for the setling and confirming of such a Communion than are those which are drawne from the common joy or greife the common danger or the common good advantage of both sides There 's not a more evident and infallible signe of a true member of Christ than to compassionate or to have a fellow-feeling one of another which is seene especially in two things first in rejoycing at the hopes of a Reconciliation such as was the Psalmist's joy in that divine acclamation of his at the unity of Brethren ô how good and joyfull a thing it is Secondly a sorrow of heart at so long and wearisome a dissention such as the Jewes expressed by their great thoughts of heart for the divisions of Reuben Schisme growing and getting upon the Church at Corinth the Apostle exhort's them to bee {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} perfectly joyned together in the same minde and in the same judgement the word is derived frō {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which amongst Physitions signifies to set right againe such members as are out of joynt The same Apostle that he might compose and setle the mindes of the Philippians ô what a sacred charme doe's he make use of If saith he there be any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowells of mercies fulfill my joy But how may they doe that He goes on that yee be like minded having the same love {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being of one accord of one mind I verily beleive that Eloquence her selfe if she had a tongue to speake she could not have spoke more emphatically where each word is a sharp dart peircing and wounding our very hearts and soules I will adde onely that long chaine of Vnities in the same Apostle to the Ephesians one body one spirit one hope one calling one Lord one Faith one Baptisme one God and Father of all all which make for that one thing which he there aime's at to wit that the Ephesians should endeavour to keep the unity of the spirit in the bond of peace As touching the danger we all of us know that the tyranny of the Romish Antichrist hang's over our heads who sweetly sing's to himselfe that blacke and fatall Maxime divide impera set them once at variance and then you may quickly master them or rather by setting them at variance you may confound and tumble them into the pit of hell for the kingdome being once divided Hell it selfe

Epiphanius would not allow Christians to beare any {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} any other name added over above to the name of Christian but rest content with that Non Petrianos non Paulinos vocari nos oportet sed Christianos whe ought not to be called either Petrians or Paulians but Christians saith Nazianzen But of all others Lactantius is the most severe and rigorous herein Christiani esse desierunt qui Christi nomine omisso humana externa vocabula induerunt they have left off to be Christians who take up forraigne titles and humane appellations instead of the name Christian though to say the trueth such names are rather fasten'd and father'd on particular Churches by others than by themselves either desired or owned Thirdly that all profound and controverted Points be let alone and not medled with in Sermons preached to the common people or in any such books as are publisht in the Vulgar tongue let them be accounted rather the exercise and busines of the Schooles than any fit food nourishment for men's soules Such perplex'd Disputes may very well be spared in the Pulpit but Charity which usually is impaired by the handling and discussing of them cannot be spared or wanting amongst Christians without the utmost danger and hazard of their soules The common people doe but play and sport with such Controversies they are no whit profited by them and in the end not well understanding them they give over sporting and fall a quarrelling and contending about them Last of all if Divines shall hereafter have a minde to disperse or publish and Discourses about these Points let them doe it according to that grave advice of Greg. Nazianzen {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with reasons not revilings let their aimes intentions be not to non-plus and baffle but rather fairely and freindly to informe and reduce their straying brother into the way of Trueth Hee that shall after this manner be brought to see and forsake his Errour will not thinke himselfe vanquished but instructed nor will he be abasht and asham'd like one overmatcht overcome by his Adversary but rather rejoyce as one better'd and benefited by his brother He that is a proficient is never ashamed Hitherto have I laid down the meanes and manner how an Union may be setled and continued betwixt severall and independent Churches But because it may and often doth happen that there are divers men both learned and unlearned living in the same Church and within the Dominions of the same Prince whose consciences whether rightly or misinformed will not suffer them to subscribe to the common and more generally received Opinion in these Controversies let us in the next place enquire what course is best to be taken concerning such men And here the Governours of each severall Church if they have any regard respect to the safety of their weak Brethren they must see that they doe not intermixe with the publike Confessions and Articles of Religion which they would have received and assented unto by all such as live under their Jurisdiction any curious and unnecessary Controversies nor any decisions of nice and subtle Questions but rather they must take care that such publike Confessions be framed and temper'd to the capacity of the common people so as they may instruct edify the ignorant and promote the salvation of all Herein they should doe well to consider the wisdome of our Fore-fathers whose ancient Confessions unlesse we corrupt stuffe them with new Opinions of our own on purpose to disturb the publike Peace no sober and discreet man will refuse to subscribe unto them Neither is there any necessity why we should burden our publike Confessions with any such additions of our own since God himselfe hath ordained to bring his people to heaven and happines not through the rough knotty paths of perplex'd intricate Disputes but by the smooth and compendious way of Faith Charity Why then such strifes and contentions about words What make Schoole-nicities amongst Church-Confessions the Salvation of Christians is wholy placed in beleiving and serving God as that great Athanasius sometimes gravely spake Adde to this that they will have much adoe to maintaine a firme peace with other Churches who cease not to persecute men and expell them their Communion as if they were Hereticks onely because they maintain that Doctrine which those other Churches hold and professe for in so doing what doe they else but tacitly charge Heresy upon other Churches whom though in word they acknowledge for their Brethren yet they hereby show that in their hearts they much disapprove and dislike them Lastly unlesse the publike Confessions of Churches be cnofined to such Points onely as are fundamentall and generally received by all the Reformed Churches this inconvenience must of necessity follow thereupon that many learned pious and peaceable Ministers shall be driven out disenabled from exercising the Ministery in those Churches wherein they live But if any man doubt whether or no such men may lawfully entertaine a holy and spirituall Communion one with another in the same Church who yet agree not amongst themselves in all Points of Divinity this as I conceive is a matter out of all doubt and question For as touching that blessed Communion which is betwixt Christians at the receiving of the Lord's Supper it consist's cheifly in these particulars that by the common bond of the blessed Spirit we are all united to that sole head of the Church Christ Jesus that by the same Spirit and by Faith and Charity we are united amongst our selves and linked together as it were into one body that lastly like men fed at the same table we are all of us nourished up unto eternall life with the same quickning food to wit the body and blood of Christ in all these particulars doe they professe a Communion whosoever approach and are admitted to that holy Table But now as we doe not by this mutuall Communion professe our selves to have attained all of us either to perfection or to an equall measure of knowledge in Divinity so neither doe we hereby professe that there is an absolute and exact agreement amongst us about all Points of Divinity or that we are all of us in one and the same Opinion about all Disputes and Controversies If no Communion could be had amongst Christians but upon such hard termes as these I beleive it would hardly be found betwixt S. Peter and S. Paul certaine I am the Church of Corinth must of necessitie have fallen in peices and in these times of ours there would not easily be found many Divines of note and eminence which could with a safe conscience communicate together at the same holy Sacrament and Supper of our Lord It is therefore the duty of all Church-Governours as being conscious to themselves of the common infirmities of all men both themselves others to take

followes upon the former this they were so farre from granting that they did alwaies expressely deny it As therefore wee doe not say that the Papists doe therefore deny their Sacrifice of the Altar because they grant as we doe the perfection and sufficiency of that Sacrifice which was offered up by Christ on the crosse though in all good consequence this overthrowes that sacrifice of theirs so neither doe we think that Tertullian others of the same Opinion touching the originall of man's soule ought to be charged for holding the Soule to be mortall because this latter errour seeme's to be deducible from the former Now then how extreme faulty in this kinde Divines of both sides have beene who is there that see's not For we commonly charge our Brethren the Lutherans with Eutychianisme though they in the meane time deny and disclaime it because this errour as we think follows upon their Doctrine concerning the Lord's supper they againe on the other side stick not to charge us with I knowe not what monstrous Opinions as if we made God the author of all sin and wickednesse assertions which we justly abhorre tremble at because they perswade themselves that this may be gathered from our Doctrine about God's Praedestination and Providence Wee will not here dispute whether these things be rightly inferred yea or no from our severall Tenents and Opinions on both sides It sufficeth that whatsoever they be whether justly or unjustly pin'd upon our Opinions they are denied by us both nor can we ever be induced by any arguments whatsoever to grant that they are agreeable and consonant to our Faith For so long as this is done as indeed it is it is manifest from what hitherto hath been delivered that neither can they without injustice and calumniation bee charged with Eutychianisme nor we with those monstrous and damnable Opinions although both these errours could by true solid consequence be concluded from our severall Positions which yet neither side will ever confesse for their own part Seeing therefore that all or most of those Doctrines which the one side taxeth in the other as pernicious and such as cannot consist with Salvation are but either the private Opinions of some particular men or else but Corollaries and conclusions violently wrested by force of argument out of their severall Opinions would but men as in reason they ought forbeare to father any thing on either side save onely that which their whole Churches expresly owne and professe for their received Opinions it would be very easie to maintaine that all the Dispute and Controversie which is in agitation betwixt them is such as may be tolerated and that there is not any thing contained in the Faith and Doctrine of either side which overthrowe's Salvation Now were but this once agreed upon and beleived on both sides there would remaine litle or no difficulty in this whole businesse wherein worthy men doe at this present employ themselves namely of setling Peace and Unity amongst our Churches For seeing there are but two waies possible of being reconciled either that one side shall renounce their private Opinions and come over to the other or else that both sides shall joyne together retaining their severall Opinions and by a mutuall condescending shall each of them tolerate that which they dislike in the other's Doctrine especially if it be such as cannot be altered without perill and dammage to a whole Church the former of these two waies as we conceive is not now to be stood upon whereof triall hath been heretofore made not onely without successe but with much danger harme as appeares sufficiently from those many Disputations Conferences which have been held betwixt both sides during this whole Age whereby hatred and enmity hath been ingendred rather than extinguished and the number of Controversies rather increased than diminished Wee must therefore betake our selves to that other way of being reconciled and in it must we employ all our paines and cares studies as being indeed both the only easie and lawfull way yea and necessary too in our judgement And that wee may at length attaine unto this it would not be amisse as we conceive to proceed after this manner and method first wee must endeavour that a kinde of Truce and Cessation from our strifes contentions may be agreed upon and enjoyned the Divines of both sides and that they be stirred up and exhorted to take this whole businesse into consideration this being obtained in the next place speciall diligence must be used that after a meeke freindly and most persuasive manner it be made appeare to all that we are not at variance about any fundamentall Point of Christian Religion or such wherein men may not safely be of either Opinion without hazarding their salvation and here men must be very carefull that they refraine from all intricate Questions and trifling Disputes such wherein the Schoolemen have spent so much paines mincing and mangling every thing into I know not how many peices then handling every peice severally which serve for no other end save onely to torture torment mens mindes but no way make for edification Would but God be pleased so farre to prosper these endeavours as that thus much may be once brought to passe wee make no doubt but every man would then readily wish for this much-desired Communion which none ever shunn'd or refused but out of a kinde of Religion and Conscience conceiving it unlawfull to entertaine a Communion with any that are not of the same beleife and Opinion with themselves so soone as men on both sides shall be wrought off from this superstitious conceit they will gladly run and rush as it were into one anothers armes and embraces For it cannot be imagined that there is any man either of the one side or the other so stupid void of all reason Religion but knows how foul scandalous a thing how hurtfull to both sides how dangerous and pernitious to the whole Christian world this Schisme is which hath hitherto divided and distracted us on the other side how sweet how beneficiall both to our selves all others Unity and Peace would be so it might be had without losse of Faith and Salvation And truely the way to setle this Unity were we but once come to that is plaine and easie For seeing we doe both of us by God's grace equally acknowledge and beleive the Gospell of our Lord Jesus Christ penned by his Disciples and seeing we confesse that whatsoever is of necessity for salvation to be beleived or done by us it is all clearely and plainly laid downe in this Gospell what hinder's why we may not joyntly confirme and ratify those Articles wherein we both agree for those other Points about which wee differ wee may expresse them in such words and phrases as the sacred Scriptures afford us and not suffer our men to enquire any further or contest about thē For