Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	body_n	bread_n	wine_n	4,141	5	8.0622	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14237	The substance of that vvhich was deliuered in a sermon before the Commons House of Parliament, in St. Margarets Church at Westminster, the 18. of February, 1620. By Iames Vssher, Professor of Diuinity in the Uniuersity of Dublin, in Ireland	Ussher, James, 1581-1656.	1621 (1621)	STC 24553.5; ESTC S118943	33,246	56

in the dispensation both of the Word and of the Sacraments so to ordaine it that these heauenly treasures should bee presented vnto vs in earthen vessels 2. Cor. 4.7 that the excellency of the power might be of God As therefore in the preaching of the Gospell the Minister doth not dare verba and beate the aire with a fruitlesse sound but the words that hee speaketh vnto vs are Spirit and life 1. Cor. 1.21 God being pleased by the foolishnesse of preaching to saue them that beleeue so likewise in the administration of the Lords Supper he doth not feed vs with bare bread and wine but if we haue the life of faith in vs for still we must remember that this Table is prouided not for the dead but for the liuing and come worthily 1. Cor. 10.16 the Cup of blessing which he blesseth will be vnto vs the communion of the blood of Christ and the bread which hee breaketh the communion of the body of Christ of which precious body and blood wee being really made partakers that is in truth and indeed and not in imagination onely although in a spirituall and not a corporall manner the Lord doth grant vs Ephes 3.16 19. according to the riches of his glory to bee strengthened with might by his Spirit in the inner man that we may bee filled with all the fulnesse of God For the Sacraments as well as the Word be a part of that ministration of the Spirit 2. Cor. 3.6 8. which is committed to the Ministers of the New Testament for as much as by one Spirit as before we haue heard from the Apostle wee haue been all baptized into one body 1. Cor. 12.13 and haue been all made to drinke into one Spirit And thus haue I finished the first part of my taske my Congregatio homogeneorum as I call it the knitting together of those that appertaine to the same body both with their fellovv-members and vvith their Head vvhich is the thing laid dovvne in the expresse vvords of my Text. It remaineth novv that I proceed to the Apostles application hereof vnto the argument hee hath in hand vvhich is Segregatio heterogeneorum a disseuering of those that bee not of the same communion that the faithfull may not partake vvith Idolaters by countenancing or any vvay ioyning vvith them in their vngodly courses For that this is the maine scope at vvhich S. Paul aimeth in his treating here of the Sacrament is euident both by that vvhich goeth before in the 19. vers Wherefore my dearely beloued flee from Idolatry and that vvhich follovveth in the 21. Yee cannot drinke the Cup of the Lord and the cup of diuels ye cannot be partakers of the Lords Table and of the table of diuels Whereby vve may collect thus much that as the Lords Supper is a seale of our coniunction one vvith another and vvith Christ our Head so is it an euidence of our dis-iunction from Idolaters binding vs to dis-auovv all communion vvith them in their false vvorship And indeed the one must necessarily follovv vpon the other considering the nature of this hainous sinne of Idolatry is such that it can no wayes stand with the fellowship which a Christian man ought to haue both with the Head and with the body of the Church To this purpose in the sixth of the second to the Corinthians we reade thus What agreement hath the Temple of God with Idols 2. Cor. 6.16 17 for ye are the Temple of the liuing God as God hath said I will dwell in them and walke in them and I will bee their God and they shall be my people Wherefore come out from among thē be ye separate saith the Lord and touch not the vncleane thing and I will receiue you And in the 2. Chap. of the Epistle to the Colossians Let no man beguile you of your reward Col. 2 1● 19. in a voluntary humility and worshipping of Angels intruding into those things which he hath not seene vainely puft vp by his fleshly minde and not holding the head from which all the body by ioynts and bands hauing nourishment ministred and knit together increaseth with the increase of God In which words the Apostle sheweth vnto vs that such as vnder pretence of humility were drawne to the worshipping of Angels did not hold the Head and consequently could not retaine communion with the body which receiueth his whole growth from thence Answerably whereunto the Fathers assembled out of diuers prouinces of Asia in the Synode held at Laodicea not farre from the Colossians did solemnely conclude that a Concil Laodicen Can. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodoret expoundeth these words of the Canon in 2. 3. cap. epist ad Coloss Christians ought not to forsake the Church of God and goe and inuocate Angels and pronounced an anathema against any that should bee found to doe so b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because say they he hath forsaken our Lord Iesus Christ the Sonne of God and giuen himselfe to Idolatry declaring plainly that by this idolatrous inuocation of Angels a discession was made both from the Church of God as they note in the beginning and from Christ the Head of the Church as they obserue in the end of their Canon For the further vnderstanding of this particular it will not be amisse to consider what Theodoret a famous Bishop of the ancient Church hath written of this matter in his Commentary vpon the second to the Colossians They that defended the Law saith he induced thē also to worship the Angels saying that the Law was giuen by them And this vice continued in Phrygia and Pisidia for a long time for which cause also the Synod assembled in Laodicea the chiefe City of Phrygia forbad them by a Law to pray vnto Angels And euen to this day among them and their borderers there are Oratories of Saint Michael to be seene This therefore did they counsell should be done vsing humility and saying that the God of all was inuisible and inaccessible and incomprehensible and that it was fit men should get Gods fauour by the meanes of Angels And this is it which the Apostle saith In humility and worshipping of Angels Thus farre Theodoret whom Cardinall Baronius discerning to come somwhat close vnto him and to touch the Idolatry of the Popish crue a little to the quicke leaueth the poore shifts wherewith his companions labour to obscure the light of this testimony and telleth vs plainely that c Ex his videas quod necessariò dicendum est Theodoretum haud satis seliciter eius pace sit dictum assecutum esse Pauli verborum sensum Baron Annal tom 1. ann 60. sect 20. Theodoret by his leaue did not well vnderstand the meaning of Pauls words and d Incautè nimis quae à Catholicis essent antiquitùs instituta haereticis quorum nulla esset memoria tribuens Id. ibid.

whereof the Lord himselfe pronounceth in the sixth of Iohn Ioh. 8.32 51. The bread that I will giue is my flesh which I will giue for the life of the world And to shew that by partaking of this bread that wonderfull vnion we speake of is effected Hee that eateth my flesh and drinketh my blood Ioh. 6.56 dwelleth in me and I in him It is a lamentable thing to behold how this holy Sacrament which was ordained by Christ to be a bond whereby wee should be knit together in vnity is by Satans malice and the corruption of mans disposition so strangely peruerted the contrary way that it is made the principall occasion of that wofull distraction which wee see amongst Christians at this day and the very fuell of endlesse strifes and implacable contentions And for as much as these mischiefes haue proceeded from the inconsiderate confounding of those things which in their owne nature are as different as may be for the cleerer distinguishing of matters we are in the first place to consider that a Sacrament taken in his full extent comprehendeth two things in it that which is outward and visible which the Schooles call properly Sacramentum in a more strict acception of the word and that which is inward and inuisible which they tearme rem Sacramenti the principall thing exhibited in the Sacrament Thus in the Lords Supper the outward thing which we see with our eyes is bread and wine the inward thing which wee apprehend by faith is the body and blood of Christ in the outward part of this mysticall action which reacheth to that which is Sacramentum onely we receiue this body and blood but sacramentally in the inward which containeth rem the thing it selfe in it wee receiue them really and consequently the presence of these in the one is relatiue and symbolicall in the other reall and substantiall To begin then with that which is symbolicall and relatiue we may obserue out of the Scripture which saith that Abraham receiued the signe of Circumcision Rom. 〈…〉 a seale of the righteousnesse of the faith which hee had being vncircumcised that Sacraments haue a twofold relation to the things whereof they be Sacraments the one of a signe the other of a seale Signes wee knovv are relatiuely vnited vnto the things which they doe signifie and in this respect are so neerly conioyned together that the name of the one is vsually communicated vnto the other This cup is the new Testament or the new Couenant saith our Sauiour in the institution of the holy Supper Luk. 22.20 This is my Couenant saith God in the institution of Circumcision in the old Testament Gen. 17.10 but how it was his Couenant hee explaneth in the verse immediatly following Ye shall circumcise the flesh of your foreskinne and it shall be a SIGNE of the Couenant betwixt me and you So words being the signes of things no sooner is the sound of the word conueyed to our eares but the notion of the thing signified thereby is presented vnto our minde and thereupon in the speech of the Scripture nothing is more ordinary then by the terme of * So the ten Commandements are 〈…〉 Exod. 24.28 〈…〉 no thing Luk. 1.37 c. Word to note a thing We reade in the fourth of the first of Samuel that the Philistims were afraid and said God is come into the Campe vers 7. when the Israelites brought thither the Arke of the Couenant of the Lord of hosts which dwelleth betweene the Cherubims vers 4. and yet was that no other but this relatiue kinde of presence wherof now we speake in respect whereof also the shewbread is in the Hebrew named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread of faces or the presence bread Wee see with vs the roome wherein the Kings chaire and other ensignes of State are placed is called the Chamber of presence although the King himselfe bee not there personally present and as the rude and vndutifull behauiour of any in that place or the offering of any dis-respect to the Kings pourtraicture or to the Armes Royall or to any other thing that hath relation to his Maiesty is taken as a dishonour done vnto the King himselfe so heere hee that eateth the bread and drinketh the cup of the Lord vnworthily is accounted guilty of offering indignity to the body and blood of the Lord. 1. Cor. 11.27 In this sort wee acknowledge Sacraments to be signes but bare signes we denie them to bee seales they are as vvell as signes of the Couenant of grace As it vvas therefore said of Iohn the Baptist that he vvas a Prophet Math. 11.9 and more then a Prophet so must vve say of Sacraments that they be signes and more then signes euen pledges and assurances of the interest vvhich vvee haue in the heauenly things that are represented by them He that hath in his chamber the picture of the French King hath but a bare signe vvhich possibly may make him thinke of that King vvhen hee looketh on it but shevveth not that hee hath any manner of interest in him It is othervvise vvith him that hath the Kings great Seale for the confirmation of the title that hee hath vnto all the lands and liuelihood which he doth inioy And as heere the waxe that is affixed to those letters Patents howsoeuer for substance it bee the very same with that which is to be found euery where yet being applyed to this vse is of more worth to the Patentee then all the waxe in the country beside so standeth it with the outward elements in the matter of the Sacrament The bread and wine are not changed in substance from being the same with that which is serued at ordinary tables but in respect of the sacred vse whereunto they are consecrated such a change is made that now they differ as much from common bread and wine as heauen from earth Neither are they to be accounted barely significatiue but truly exhibitiue also of those heauenly things whereto they haue relation as being appoynted by God to bee a meanes of conueying the same vnto vs and putting vs in actuall possession thereof So that in the vse of this holy ordinance as verily as a man with his bodily hand and mouth receiueth the earthly creatures so verily doth he with his spirituall hand and mouth if any such he haue receiue the body and blood of Christ And this is that reall and substantiall presence which wee affirmed to be in the inward part of this sacred action For the better conceiuing of which mystery we are to inquire first what the thing is which wee doe heere receiue secondly how and in what manner we are made partakers of it Touching the first the truth which must be held is this that wee doe not here receiue onely the benefits that flow from Christ but the very body and blood of Christ that is Christ himselfe crucified For as none can bee made partaker of the

vertue of the bread and wine to his bodily sustenance vnlesse he first doe receiue the substance of those creatures so neither can any participate in the benefits arising from Christ to his spirituall reliefe except he first haue communion with Christ himselfe We must a 1. Ioh. 5.12 haue the Sonne before wee haue life and therefore b Ioh. 6.57 eate him we must as himselfe speaketh that is as truly bee made partakers of him as we are of our ordinary food if we will liue by him As there is a giuing of him on Gods part for c Esa 9.6 vnto vs a Sonne is giuen so there must bee a receiuing of him on our part for d Ioh. 1.12 as many as receiued him to them gaue hee power to become the sonnes of God And as wee are e 1. Cor. 1.9 called by God vnto the communion of his Sonne Iesus Christ our Lord so if we doe heare his voyce and not harden our hearts by vnbeliefe wee are indeed made f Heb. 3.14 partakers of Christ. This is that great mystery for so the Apostle termeth it of our vnion with Christ Ephes 5.30 32. whereby we are made members of his body of his flesh and of his bones and this is that eating of the flesh of the Sonne of man and drinking of his blood which our Sauiour insisteth so much vpon in the sixth of Iohn Where if any man shall demand that I may now come vnto the second poynt of our inquiry How can this man giue vs his flesh to eate Ioh. 6.52 he must beware that he come not pre-occupied with such dull conceits as they were possessed withall who moued that question there hee must not thinke that we cannot truly feed on Christ vnlesse we receiue him within our iawes for that is as grosse an imagination as that of Nicodemus who could not conceiue how a man could bee borne againe Ioh. 2.4 vnlesse he should enter the second time into his mothers wombe but must consider that the eating and drinking which our Sauiour speaketh of must be answerable to the hungring and thirsting for the quenching whereof this heauenly Banquet is prouided Marke well the words which he vseth toward the beginning of his discourse concerning this argument Ioh. 6.35 36. I am the bread of life hee that commeth to me shall neuer hunger and hee that beleeueth on me shall neuer thirst But I said vnto you that ye also haue seene me and beleeue not And compare them with those in the end Ioh. 6.63 64. It is the Spirit that quickeneth the flesh profiteth nothing the words that I speake vnto you they are spirit and they are life But there are some of you that beleeue not Now obserue that such as our hungring is such is our eating But euery one will confesse that the hunger heere spoken of is not corporall but spirituall Why then should any man dreame heere of a corporall eating Againe the corporall eating if a man might haue it would not auaile any thing to the slaking of this hunger nay we are expressely told that the flesh thus taken for so we must vnderstand it profiteth nothing a man should neuer be the better nor one iot the holier nor any whit further from the second death if he had filled his belly with it But that manner of feeding on this flesh which Christ himselfe commendeth vnto vs is of such profit that it preserueth the eater from death Ioh. 6.50 51 54 58. and maketh him to liue for euer It is not therefore such an eating that euery man who bringeth a bodily mouth with him may attaine vnto but it is of a farre higher nature namely a spirituall vniting of vs vnto Christ whereby he dwelleth in vs and we liue by him If any doe further inquire how it is possible that any such vnion should be seeing the body of Christ is in heauen and wee are vpon earth I answere that if the manner of this coniunction were carnall and corporall it would bee indeed necessary that the things conioyned should bee admitted to bee in the same place but it being altogether spirituall and supernaturall no locall presence no physicall nor mathematicall continuity or contiguity is any way requisite thereunto It is sufficient for the making of a reall vnion in this kinde that Christ and we though neuer so farre distant in place each from other bee knit together by those spirituall ligatures which are intimated vnto vs in the words alledged out of the sixth of Iohn to wit the quickening Spirit descending downeward from the Head to be in vs a fountaine of supernaturall life and a liuely faith wrought by the same Spirit ascending from vs vpward to lay fast hold vpon him who hauing by himselfe purged our sinnes sitteth on the right hand of the Maiesty on high Heb. 1.3 First therefore for the communion of the Spirit which is the ground and foundation of this spirituall vnion let vs call to minde what we haue read in Gods Booke that Christ the second Adam was made a 1. Cor. 15.45 a quickening spirit and that he b Ioh. 5.21 quickeneth whom he will that vnto him c Ioh. 3.34 God hath giuen the Spirit without measure and d Ioh. 1.16 of his fulnesse haue all we receiued that e 1. Cor. 6.17 he that is ioyned vnto the Lord is one Spirit and that f 1. Ioh. 3.24.4.13 heereby wee know that we dwell in him and he in vs because hee hath giuen vs his Spirit By all which it doth appeare that the mystery of our vnion with Christ consisteth mainly in this that the selfe-same Spirit which is in him as in the Head is so deriued from him into euery one of his true members that thereby they are animated and quickened to a spirituall life We reade in the first of Ezekiel of foure liuing creatures and of foure wheeles standing by them When those went saith the Text these went and when those stood these stood and when those were lifted vp from the earth the wheeles were lifted vp ouer against them Hee that should behold such a vision as this would easily conclude by that which he saw that some inuisible bands there were by which these wheeles and liuing creatures were ioyned together howsoeuer none did outwardly appeare vnto the eye and the holy Ghost to giue vs satisfaction heerein discouereth the secret by yeelding this for the reason of this strange connexion that the spirit of the liuing creature was in the wheeles Ezek. 1.21 From whence wee may inferre that things may truly be conioyned together though the manner of the coniunction bee not corporall and that things distant in place may be vnited together by hauing the spirit of the one communicated vnto the other Nay if we marke it well we shall finde it to be thus in euery of our owne bodies that the formall reason of the vnion of the members consisteth not