Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	abel_n	blood_n	cry_v	2,397	5	9.4770	5	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

it was for us for our sakes he was content to be broken we did sit our sins all of us had an hand in breaking him and in sign of that it is sti●l The Bread which we break But the chief cause of our breaking of it is that which Saint Chrysostome gives patitur frangi ut omnes impleat every one could not take a little if Christ did not suffer himself to be made so little and to shew he gave his body to be crucified for all he appoints his signe to be broken for all This Ceremony and no other he appointed for this signe we may not so well away with that of the Papists which use round Wafers and give to every one one no breaking at all nor yet so properly allow of that of ours in some places cutting and mangling of the Bread and not any signe of breaking Christ was known at first in the miracle of five Loaves and there was breaking of Bread after the Resurrection he was made known unto the Disciples by breaking of bread The Apostles practice in the Primitive Church was breaking of Bread and in the Sacrament he makes it his Ceremony He brake the bread all Authority all Antiquity makes especially for this Ceremony and being it self of such use it behoves us to make much of it too and so much to be spoken of it and of the first part of the Sacrament The outward signe We be come now to the second part of the Sacrament Res caelestis 1 part The inward Grace The inward and spirituall grace which answers to the signes in number yet is in nature but one Vnus Christus in quo omnis gratia saith Bernard yet Christ gave both His body to be crucified and his bloud to be shed his body to be meat indeed his bloud to be drink indeed and in the Sacrament he instituted signes of both The Cup which we blesse the Bread which we break they are both as yet to be considered severally till we come to the Communion to their coming into one the joyning of them both together As yet we take the Text in parts the second part is now to be taken notice of and in that according to the order of the Apostle 1 The Bloud of Christ Some take it Metaphorically for the soul 1 The bloud of Christ so in the Law Sanguis est anima Christ indeed gave himself and he did consist of soul and body both he had not took upon hi● our nature else if he had not had a perfect humane soul neither had he redeemed any soul at all if he had not had a soul himself Tolle animam Christi Praesta quid Deus redemit saith Tertullian to Marcion And in his soul he suffered more then in his body the fears the sorrows the wounds of it are past any mans expression witnesse his heavy complaining Anima mea tristis est his strong crying Pater si possibile est his bloudy sweating his fear his whole Agony none but he could ever feel such wounds the guilt of a world of sin the sence of the wrath of God none but his soul could carry such sorrows Something it is meet should be to remember them as well as those of his body the soul cannot be resembled by any thing the bloud carries the neerest resemblance Sanguis est anima or at least in loco animae we may allow of that If not that then take it literally his naturall bloud the very substance of it that which he gave so liberally to be shed upon the Crosse the Bloud of the Paschall Lamb the bloud of all the Jewish sacrifices were but Commonstratives of that that is not now to be had not to be shown again Christ suffered once for all his offering of himself was but once substantially to be made and made by himself his flesh and bloud are now glorified with his Godhead and become impatible Care sanguis usurpàrunt regnum Dei in Christo saith Tertullian only we remember that and the Wine in the Cup is the nearest resemblance of it not Commonstrative as the Type but Commemorative of the Truth of his Bloud That We may adde to it the Bloud of Christ Metonimically the merit of his Bloud that which he effected by shedding of his Bloud the remission of sins our reconcilement and peace with God our Righteousnesse Sanctification Redemption 1 Cor. 1. 30. All these through his Bloud through Faith in his Bloud His Bloud which speaketh better things then the Bloud of Abel this cryed for vengeance his was Sanguis clamans too but it spake Father forgive them it cryed for mercy and reconcilement The benefit is specially intended by the Bloud the purging of sin and purchasing of peace this is chiefly to be remembred and we do this when we say the Bloud of Christ For it is not the substance of his Bloud that cleanseth it comes not to all it comes not at all but the merit of it by the efficacy and vertue of it this was the end of our shewing it and this is the summe of what may be said of the first The Bloud of Christ The next is the Body of Christ we consider that also two wayes 2 The Body and both of them are intensive in my Text First Substantiam Corporis Secondly Efficaciam meritum both are to be remembred in this part First The Body the substance of it The same Body which was crucified Corpus quod pro vobis traditum est are the words of the institution The Syrian interpreter renders it Pagra which saith Beza is properly Corpus mortuum it is to shew his death and it cannot be shewed plainer then by such a word which signifies his dead Body That we must shew the Bread which is broken is his signe Corporis quod frangitur which is broken for you 1 Cor. 11. 24. And when we shew that we shew his w●unds and stripes his beating and brusing and bearing all that he did suffer on his body the Commemoration is to be of his passion Secondly we remember the merit of his passion that for which he gave his Body to be crucified the purchase for which he paid such a price the remission of sins they were all laid upon his Body Davids sin upon Davids son Dominus transtulit peccata tua are the words of Nathan to him not abstulit but transtulit from thee upon him and not only his but ours he bare our sins faith Isaiah 53. He bare them on his Body on the Tree 1 Pet. 2. 24. we were sold to sin to death our body to the grave our soul to hell To corruption to torment he gave himself for us both body and soul ut redimeret saith Saint Paul Tit. 2. 14. Remission Redemption are the main effects of his passion we cannot remember his death but we must remember the desert and merit of it So I have done with the parts severally the outward signe the inward grace

their peace 2. His hands and his feet how they laboured for it In this sense we are to imitate him the words of our commission are the same with his Pax vobis and Pax. buic Domni are much at one and himself saith sicut misit me Pater c. We cannot shew you our side how it hath bled for it our hands and feet how they were wounded for it that only Christ can do and those wounds he hath yet to shew yet in a morall meaning we shew you our side how earnestly we desire it our hands and our feet how we labour for it Else The voice of peace if the heart be not to wish it the hands to work it will do little good those which come with it on that fashion art but like the bramble in Jothams parable Judges 9. 15. which promised peace to those that trust on him and is likely first to scratch them that lay hold on it Though one once carried away the blessing from old Isaac I no where finde any ever brought it which came with the voice of Jacob and the hands of Esau The Scripture joyns salt and peace together habete salem pacem Mark 9. 50. and that is sal scientiae conscientiae which are matters of the heart and hands and not meerly of the tongue Indeed they must be all three seasoned our words our wishes our works before habete salme there will be no habete Pacem How ever let those which are sal Terrae not lose their season let their feet be shod with the preparations of the Gospel of peace Eph. 6. 15. and that preparation is especially in patient putting up of wrongs There is no true way of peace to be had there without it And then will others say Quare speciofi sunt pedes Evangelizantium pacem their feet must be seen in the wayes of Peace as well as well as their voices heard with the words of peace it is no right comming to come with the voice of a Turtle and the talon of an Harpie To such as you are Christ especially commends peace in Pax vobis and commands it too in Pacem habete in vobis do you pray for peace and plead for it and practice it be benefactours for peace that you may one day receive the blessing of peace And now Pax vobis to you all I promised you to end as I began Pece be unto you Christ wisheth it to you and adviseth you to it you can do no lesse then return him praise for it Glory unto Heaven for peace on earth The Angels taught us that way in their heavenly Hymne and there is no way like that to keep peace here than by giving glory there Unto him therfore in the lighest Heavens who is the Author and giver of Peace be given all Glory and praise now and ever Amen THE SECOND SERMON LAMENT 5. 16. Woe now unto us That we have sinn●d HEre is Flebile principium a lamentable beginning This Text comes like man himself into the world crying you could not look that this day should bring forth any other childe then a childe of sorrow Ben-onies are ever the fruits of true fasts If the day it self could speak you should have no other voyce from it then that which Isaiab heard A voyce saying Cry Isai 40. 6. Now if you ask with him what shall I cry my Text will direct you in that Woe now unto us that we have sinned Here is a cry to be taken up by all of us and there is good reason for it There have been divers cryes already only we our selves have not cryed God himself hath cryed in the Proverbs Chap. 1. Verse 20. Turn you at my correction His Ministers have cryed and never left crying Isaiab Jeremy and Jonab our sinnes have also cryed Vnto heaven hath their cry ascended it hath come unto the ears of the Almighty Judgement also hath begun to cry and her voyce to be exalted above mercy only we as if we were senselesse have stood still at this time and not cryed at all But now we do begin and it is well thought on before we come into the cry of Egypt a cry of midnight we dye all Exod. 12. 33. Or that dismall cry which shall be in the last night of all a crying to the rocks to hide us and the mountains to fall upon us The way not to cry then will be to cry now to make our selves cry before we be made to cry the cryes of repentance prevent the cryes of vengeance especially when we joyn all of us in this cry It hath been reported that the cry of an huge Army hath intercepted the flight of Birds they have not been able to passe over for it but have fallen down in the midst so are Gods flying Judgements to be intercepted if we cry all of us as we are appointed I will only adde that advice of a King concerning this crying and at such a time as this was that it may be a strong cry Let us cry mightily unto God Jon. 3. 8. But are we to cry indeed me thinks that were fittest to be done in secret tears shed in private are commonly the tru●st Ille dolet verè qui sine teste dolet they speak loudest which make least noise this is to be done and done often by us Yet we are to do it in publique too to weep with them that weep was ever held seasonable especially when there is a just cause of weeping as now there is it will be an unanswerable fault if the Church shall have just cause to complain of us We have mourned unto you and you have not wept And here we are not as upon a stage only to personate a crying we must act our own parts like him which was to act a lament●ble part that he might do it the better call to remembrance the death of his only sonne whom he most dearly loved and fell indeed into true tears none of us but have cause enough if we but call it unto minde to make us to weep if not for others sins yet for our own hinc illae lachrimae They they alone are a sufficient motive to make our hearts seek vent at our tongues to make uss●y at least thus much Woe unto us that we have sinned We should not need this adoe if we were but of Davids or Jeremies or Peters or Mary Magdalens temper apt to cry they could water their Beds and mingle their drink with their tears The Poets fain that Prometheus when he made man tempered his clay with tears and yet how hardly come they from us as if our natures were of another mould I must needs grant a Corporall Calamity hath f●tcht too many our of some even to a prejudicating of their faith but when hath a spirituall done the like is nature such an enemy to the soul that the can be prodigall of her tears when any temporall affliction moves her and so base and nigardly

pec●atorum as Syrach calls it a sin which first began in heaven and tumbled the first abetters of it down to hell That Epidemicall sin which hath infected the race of all mankinde and like a most malignant disease runs thorough all his veines from that man of sin the King of all the children of Pride as Job terms the Leviathan who hath the horns of the Lamb but the mouth of the Dragon with which he speaketh proud words Unto the lowest sinner amongst the sonnes of men is this pestilence dispersed those which have seemed most to trample upon pride and made pretences of voluntary humility have done it with greater pride as Plato said of Diogenes when he ●ord upon his chair with greater Pride then ever he sate in it greater pride below often goes about to pull down lesser pride above I must not stand to tell you what the pride of our self conceit is the magnifying of our selves the despising of our Brethren our high looks and proud stomacks the heighth of our apparell the glory of our Pompe how we perch up to the highest twig of our estate till the boughs will not bear us how we look down like the sonnes of Anack upon our brethren as Grashoppers how full every vain of us is of this vice it is enough to see it and to say Woe now unto us that we have sinned The next sin is covetousnesse Amor sceleratus habendi the root of all evill as the Apostle calls because it gives nourishment and groweth to all other sins even pride it self hath grown up by it Idolatry Prophanation Sacriledge Extortion and infinite others are troupers in this band the love of Mammon hath begotten it the wages of Balaam and the booty of G●bazi and the Vineyard of N●both have maintained it This also is our sin and woe is unto us that we have sinned These two Pride and Coveteousnesse have their residence in the heart have usurped Gods mansion and left him no room there But The third sin is Swearing which is a cankar in the mouth an open Sepulcher in the throat a s●ink that doth ascend to heaven which infects the sacred name of God the true Generall of Blasphemies perjuries lyings c. It is a sin which crucifies Christ a new and tears his very wounds and body in peeces and sheds his pretious bloud again a sin which never goes without a curse a long with it which the jealous God will not let go unrevenged This also is our sin and woe is unto us that we have sinned I will but name another a capitall sin among the Armies of Lucifer it is Drunkennesse the ring leader to adulteries quarrels wounds distempers to profannesse uncharitablenesse swearing flyes into the face of God but drunkennesse defaces the image of God he is the sepulcher of the creatures of God nay he is his own sepulcher being entombed in his own bowels It is a sin which began with the new world and hath been cryed down by the Prophets Apostles Fathers Pastors of the Church and yet they have not prevailed it is a crying sin which maketh a loud noise in Gods ears and it is our sin also woe now unto us that we have sinned I have named these four because of the four woes we spake of before and indeed if you peruse but the fifth chapter of Isaiah you shall finde a severall woe threatned to each of them I must not go about to number the rest I cannot do it I must say with the Psalmist Oh how great is the summe of them and set that at the foot of the accompt I can shew you but a part of this great Army as Balack shewed B●laam but let that be enough to make you curse them all and say ●●●●● unto us that we have sinned Let us not now put them off and say these are indeed the sins of the times with Saul the people have sinned Justus est accusator su● true repentance accuseth none but it self I have sinned saith David we have sinned we have done wickedly saith Daniel We our selves are the men me me adsum qui fici in me convertite flaminat they are our sine that have troubled Israel say it though to the shame of our faces ●ertul Let not us be ad delinquendum expandentes frontem ad deprecandum subducenter Let us say it and give God glory by our saying it as Joshnah taught A●han but to our own shame and the consusion of our faces Fo● woe now unto us that we have sinned I le give you one observation more from the Text woe now unto us the pain that is present so we are to judge so it would be i● that great Judge of all do not forbear us but the sin that is past the pleasure that was in it that i● gone that we have sinned this is ever the sting of sin The fruit that it brings forth is shame the reward it leaves behinde is death all the worth of it is woe Woe now unto us that we have sinnod What remains now but that the sence of our misery and the sight Exod. 31. 31. of our sins like A●ton and Hur make us bold up our hands with Moses unto God in crying That ceremony is not out of season now it is all that remains and let us cry a great and a strong cry unto God saying O Lord we have sinned a grievous sin therefore if thou pardon our sin thy mercy shall appear and let us withall beleeve assuredly that for the strong crying of his sonne he will hear our faithfull and unfained though but weak and feeble cryes for his satisfaction which be once made he will forgive our sins and accept of our repentance To whom with the Father and the holy Ghost three Persons but one God blessed for ever be all praise and glory now and ever Amen THE THIRD SERMON 1 COR 10. 16 17. The Cup of blessing which we blesse is it not the Communion of the bloud of Christ the bread which we breake is it not the Communion of the body of Christ 17. For we that are many are one bread and one body because we are partakers of one bread THese words are an argument of the Apostle and such an argument which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken ab axiomate concesso against which there could be no disputing he appeals to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were able to judge of the truth of it and if to judge then to contradict it if not true 1. Two things are to be taken notice of about it 1. The Coherence 2. The Inference the cause of it and the case The first is the point of Idolatry from which he diswades his Corinthians verse 14. My beloved flee from Idolatry for Idolaters have fellowship with Divels and I would not have you which drink of the Cup of the Lord drink of the cup of divels which are partakers of the Lords table be partakers of the table of