Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	wound_n	wound_v	128	3	8.2044	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

prise of it his own bloud who was not only the messenger of it but the maker of it and to shew that he shewed them his hands and his side 2. I come to that now the second way of Christs being author of our peace by mediation by purchase he sayd Peace be unto you and when he had so sayd he shewed them his hands and his side O hers were Evangelizantes pacem the Angels from Heaven the Apostles on earth but procurantes pacem none but he they by ministration having received commission from him he only by mediation having his mission from the Father they may be messengers he only the maker and in that respect he and not they is called Pax nostra If you require a sign of it there is the Prophet Jonabs in such a storm which would have soon swoopt up the ship and all her passengers Take me saith he and cast me into the sea and then the sea ceased from her raging Adam was the Carrick in him all mankinde was imbarqued and that was ready to be swallowed up in the Abysse of Gods high displeasure take me saith Christ and let me passe through those angry wounds only with this difference Jonahs truly sayd it Propter me haec tempestas but of him saith Esay He was wounded for our transgressions and those wounds which he then received here he shewes unto his Disciples He shewed them his hands and his side Christ would have the wounds of his passion to be seen after his resurrection for many good reasons It is probable he hath them still to shew In a vision which Zachary saw 13. 6. there is one whether Saint or Angel is bold to ask him what are those wounds in thy hands and his answer is These are they which I received in the house of my friends Saint Austine saith of the Martyrs Omnes suas cicatrices in caelo habituros non tanquam vitia sed veritatis testimonia de Civit. lib. 22. chap. 20. Not as arguments of their frailties but as testimonies of their virtue Among the rest there are three not the least 1. To consound his enemies when they shall look upon him whom they have pierced Herod was affrighted when he heard of Christs works and said it is John Baptist whom I beheaded even so shall they be daunted when they shall see his wounds and say it is Jesus whom we crucified 2. To confirm his friends Ad sananda infidelium cordium vulnera servata clavorum lanceae vestigia saith Leo. Except I see saith Thomas the print of his nayles and put my hand into his side I will not beleeve verse 25. vidit credidit the mouthes of his wounds spake most effectually to his faith he read best in the print of those nayles the resurrection of his master The report of Christs rising was as strange to him as to Jacob of Josephs living till he saw the wagons which Joseph sent for him and Thomas the wounds which Jesus suffered for him 3. That he might carry in his body the Trophees of his victory and our peace saith Maldonate that the wound in his side might be like the bow in the Cloud the rainbow about the Throne which John saw in his vision Revel 4. 3. or like the bloud on the lentell Exod. 12. or the red thred in the window Joshna 2. 18. that God when he sees it might remember his Covenant that the godly might flie to his side as their sanctuary to the holes of that rock to the secret place of the stairs of his Crosse and hide themselves in that great and terrible day of the Lord. This was the purchase of his passion a place to hide us in there is no finding of any peace for us murtherers out of these Cities of refuge no way for us to happinesse but through these gates of the righteous in at these everlasting doors Of the wounds of his side may very truly be sayd those words of the Psalmist This is the gate of the Lord the righteous shall enter in there at Now he might well speak of peace which was made our peace and wish us to peace which was wounded for it Peace after warre is ever welcome nay it is the honor of peace that war is made for it The embleme of a souldier is a sword in one hand and fire in the other with this motto Sic quaerimus pacem and it is Christs our Captains word Veni quaerere sanare and war destroyes all Peace only saveth And now me thinks I hear those wounds in his hands and side like so many mouthes for Quot vulnera tot ora saying unto you Peace be unto you Videte quantum constitit mihi pax vestra put your fingers here and see mine hands put forth your hands here and put them into my side make not my wounds greater by your infidelity then the Jewes did with all their cruelty will you not beleeve except you see them bleed afresh in my members in my spouse the Church can you slight that for which I payd so dear prize you my bloud at so low a rate that upon such slight occasions you contemne the purchase of it will you sell me again for thirty pence and cry out so many crucifies rather then put up any little injurie Can you for a ceremony cashiere all your charity and so readily break the bond of peace for which I was content to be bound over to insupportable pains will you use me more despightfully then those ●urrish Souldiers did they neither rent my garments nor brake my bones and will you tear in peeces that seamlesse coat of charity in which I have put my Spouse as if you were wilde beasts and like fierce Tygers make wide wounds in my body which is the Church Had I never bought it for you or being bought had I never brought it to you you could not have been more strangely carelesse of it All I can say unto you is Peace be unto you these wounds in my hands and side will say more and he shewed them his hands and his side And it will make you think the better of peace whiles you live if you consider one thing more whose hands they are which deliver it unto you if there were any better thing in the world those hands would not have kept it from you that side would have afforded bloud sufficient enough to have procured it for you and you may be sure it is worth the receiving which Christ gives you you ought not to refuse that which he bought at so dear a price I would here winde up all lest while I be a factor for your peace by too much tediousnesse I forfeit mine own but that in Christs shewing his hands and his side after he said Peace be unto you is as me thinks imported something of a morall intendment Saint Luke saith they were his hands and his feet it is likely he shewed them all 1. His side how it desired

then these which is not to be forgot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word for benevolence and charity The Sacrament it self was wont by the Ancients to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Collection a Gathering because there used ever at such gathering of the people to receive to be a gathering for the poor withall Let not this slip call it a Cup of blessing from thence let the poor receive a blessing from you that you may from God Calix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gods benevolence and charity to you of yours to his poor members for him The first of these belongs only unto us which have the ministeriall power of consecration We blesse the Apostle speaks it in our persons but the other belongs to you as well as us to blesse God for it to pray for his blessing upon it but then you must remember that your blessing is not operativè but only optativè a wish not a work that belongs to God as I said before but this to us so the words cui benedicimus may be said of all and that is all needs be said of it The first signe the Cup of blessing I passe to the second the Bread which we break Th●se signes are The b●ead one as Joseph said of Pharoabs dreams one in nature yet two in number they make both but one part of the Sacrament one thing is in effect signified by both yet one was not thought sufficient for usby our Saviour either to shew his death which is the end of the Sacrament or to seal to our faith which is the use of it and by two signes as by twowitnesses will be an end of strife We may yeeld three reasons for it why these and why both these are exhibited by our Saviour First in both these consists the chief maintenance of our life they are the principall supporters of it Bread alone will not serve Man li●eth not by bread only nor yet wine alone there is no living alone by the Cup though some make a shift to stay by it long enough yet they cannot live by it man is made of flesh and bloud and needs both to feed him Bread and Wine and in our spirituall food Christ would have no want he takes them both they are the best the cleanest food of our life and so fittest to represent the food of the soul Secondly There are no such things to shew the death of Christ by as these mark how the Bread is thrashed and ground and sifted and baked before it can be fit good And the wine stript and trodden and p●essed pressum antequam expressum before it is made fit to drink So was Christs body The Plowers plowed upon his back the souldiers thrashed him the Jews fifted him the teeth of the Lyons to Ignatius the teeth of death to him ground him small enough the grave was the Oven to bake him So was his bloud the Crosse was the presse The Prophet might well ask him why are his Garments red So many thorns and nails such a wound in his side were windows enough to let out all his bloud The Bread and the Wine very aptly intimate all this and this is even all the end of the Sacrament Thirdly The naturall body of Christ is not only signified by the Sacrament but also his mysticall which is his Church which is one made up of many beleevers and is not the Bread one made of many grains and the Cup one made of many grapes no such Symbolls of Vnion as these are So are the faithfull kneaded and knit together so incorporated into one and therefore saith Saint Austine Christ commends unto us his body and bloud in those things quae ex multis redigunt in unum that so the Sacrament might be signum unitatis a very Communion as it shall appear after and to be this is another end of the Sacrament The signes then are both fit other reasons might be given but these are the chief but yet a reason would be given why the Apostle calls not this signe the Bread of blessing as well as he did the other the Cup of blessing it is to be observed besides that in the 11 to the Corinthians Verse 24. where the Apostle fals upon this matter again there he mentions blessing only of the Bread and not of the Cup at all belike he thought once naming it in both was enough for both and that his saying of it once was enough to send us to his quod accepi à D●mina to the first institution of it and there we finde them both blessed a like Matth. 26. 26 27. and it is worth the marking that the word which the Apostle useth for the blessing of the Cup is the same that the Evangelist useth there for the blessing of the Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both and the word which the Apostle useth in the other for the blessing of the Bread is the same that the Evangelist useth for the blessing of the Cup it is Eucharistia in both to shew that the words are both of one sence and that the signes were both alike blessed But besides he speaks not here of the blessing of the Bread because he was to mention a necessary Ceremony belonging to the signe being indeed a part of it which may not be left out and that is the breaking of the Bread and that alone made the words of the Text full The Bread which we break and of this minde is Pareus Breaking of the Bread is a most significant Ceremony annexed to the signe it doth best shew the Lords death of any not that any such thing was done to Christs body a bone of him could not be broken I will not say with Saint Chrysostome he suffereth that to be done in the Sacrament which he could not suffer to be done him upon the Crosse we may not think that he doth suffer any thing there neither doth that Father think so but it is broken to shew his many sufferings of what nature of what number soever they were breaking is a Metaphor to expresse them and the Prophet Isaiah hath it of his passion He was broken for our iniquities Isai 53. and the Apostle speaks it fully Hoc est Corpus meum quod pro vobis frangitur This Ceremony our Saviour himself used at the institution He brake the Bread to shew indeed that he was not only broken in his passion but he was willingly broken that he did break himself for indeed the nails and the thorns and the spear could not have broken him not so much as his skin no more then the souldiers could break his legs had not he been willing to have it done to be broken had not he been principall agent in it as well as sole Patient of it and broke himself As he used it then from his institution we use it still The Bread which we break and indeed the rather to shew that we our selves were chief act ours in his breaking

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