Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	body_n	cup_n	6,559	5	9.6202	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00731	A Christians preparation to the worthy receiuing of the blessed sacrament of the Lords Supper	Field, Theophilus, 1574-1636.	1622 (1622)	STC 10860; ESTC S118349	22,963	94

commaunds vs to communicate And so hee encounters with two sorts of men wherof the One eats of this Bread and Tries not and those offend against the first part The Other trie themselues but doe not eat of this Bread and these faile against the second The first enioyneth a Preparation the second a Participation In the first wee may consider two things 1. Persons Examining 1. Euery man Examined himselfe 2. Parts Maner of examination Matter 1. The person that is to Examine is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Erasmus and Beza render Quisque Boet. Leitur euery Man This dutie then is layd vpon euery one bee hee subiect or soueraigne Priest or of the people Which obseruation ouer-turneth the Implicite Faith of the Romish Church For euery Lay-man and woman ought to turne Confessor and Examiner and to be endued with sufficient knowledge for this heauenly Businesse He must looke not onely through the Spectacles of the Priest but also see with his owne Eyes and bee able to Trie himselfe 2. The person that Euery man is bound to try and examine is Himselfe that is his owne person not the persons of other men for a man to set vp his Consistory in the Conscences of others is Pharisaical pride and presumption We must not bee busie Bishops in other mens Diocesses but 1 Pet. 4. 15. 1 Thes 4. 11. meddle with our owne businesse We must not break our neighbours head with the Pharisee God I thank thee I am not like other men c. nor like this Publican but smite our own brests with the Publican and say O God be mercifull to mee a sinner Saint Augustine complained of men in his time that they were Curiosi ad cognoscendum vitā alienam desidiosi ad corrigendam suam and Reuerend Hooker sayeth of men in our Time That their Vertue is nothing else but gladly to heare the reproofe of others vices And herein they are not vnfitly resembled to Taylors and Barbers whereof the one doth Measure and the other doth Trim all others except themselues But our Sauiour Christ would not haue vs to trouble our selues about the Mote in our Brothers Eye but rather to Math. 7. pull out the beame that is in our owne eye And Saint Paul in this place chargeth vs not to prie into the liues of others but to trie and examine our owne selues Leauing therefore the persons Examining and Examined we come to the Parts of Examination and they are Two One concerning the Manner and the other concerning the Matter of our Examination The Manner of our Examination consisteth in these two Namely that it be made first Vprightly secondly Necessarily First it is required that in examining our consciences wee deale vprightly faithfully and sincerely with God For so much is implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examine which commands a diligent and narrow search and an earnest and exact enquiry such as Lapidaries and Gold-smiths vse to finde out True Mettall from Counterfeit The fraudulencie of mans heart is vnsearchable by any on earth saue by the Spirit and Conscience of a mans owne selfe Wee our selues ●or 2. 11. therefore are to call our selues to examination before our owne Consciences which wil either accuse vs or excuse vs Rom 2. 15. in the things that wee haue done If our Heart or Conscience doe condemne vs God is greater then our heart and knoweth all things but if our heart condemne vs not then 1 Iohn 3. 21. 22. haue we boldnesse towards God We are therefore to examine our selues with a sincere Conscience not seeking to dissemble or excuse any maner of sinne bee it neuer so deare vnto vs Least in so doing we doe rather prouoke the Lord to anger then appease his wrath One saith that Conscientia est scientia cum scientiâ Scientia nostra cum Scientiâ Dei congruens a Knowledge in vs agreeing with another Knowledge which is in God In which regard some haue compared the Conscience to a Tally Bakers and Brewers such Tradesmen as vse to deliuer their commodities to their Customers vpon Tale are wont to cleaue a sticke in Two and to giue to their Customers the one side of it keeping the other to themselues and euer as they deliuer out their wares they make a certaine number of Markes and Nickes vpon both parts of their Tallies to keepe euen reckonings So that if either goe about to deceiue other they neede but to drawe out Their side of the Tally and That will soone discouer the Truth Euery action which we doe be it good or badd is markt and nickt vpon the Tally of our Conscience and Gods Science if wee haue laboured to deface or scrape out any thing that hath beene marked on our side of the Tally God needes but to drawe out that which is markt on his side and That will soone conuince vs of falsehood For God is greater then our heart And therefore it standes vs in hand to deale Truely and vprightly with him Secondly examination must be made not onely Vprightly but also Necessarily and This wee may gather out of the word Therefore Whosoeuer shall eate this Bread and drinke this Cup of the Lord vnworthily shal be guilty of the Body and Blood of the Lord. Therefore let a man examine c. Triall of our selues then is necessary both in respect of the dutie enioyned and of the Danger if wee neglect that dutie In respect of our dutie For Christ in his first Institution vsed a commaunding Tearme Doe This. Doe this in remembrance of Mee So that it is Luke 22. 19. not in our choyce to Doe it or not to doe it If any be not fit he must endeuour to make him selfe fit and the way to make him fit is Examination Let a man therefore examine himselfe c. Secondly Triall is necessary in regard of the Danger if we receiue the Lords Body vnworthily 1. The danger is in respect of the sinne verse 27. Hee is guiltie of the Body and Blood of the Lord. 2. The punishment for sinne Which punishment is twofold Generall verse 29. Hee eateth and drinketh his owne damnation Particular verse 30. For this cause many are weake and sicke and die From the Manner of our examination Id. Ibid. we proceed to the Matters concerning which euery Communicant must bee Tryed and they are summarily Two viz. Repentance and Faith These two are like Hippocrates his Twinnes they go together hand in hand For there is no True repentance without a liuely faith nor a liuely faith without true Repentance Wee attaine to Repentance by the sight and knowledge of our Sinnes Our sinnes are discouered and made knowen vnto vs by the Law of God Euery sinne is as a spot or staine vpon the Soule and the Law of God is a Looking-glasse of the Soule which sheweth euery spot and wrinckle It is behoouefull Iam. 1. 21. then for euery one to set this Glasse before him

with the other but both remaine distinct in the same Sacrament yet though they be in themselues distinct they are so inseperably conioyned together by Sacramentall and mysticall vnion that hee that doth receiue the one rightly doth also necessarily receiue the other And as by vertue of the Personall vnion of the two natures in Christ it commeth to passe that there is a Communication of properties by reason whereof that which properly belongs to one Nature is attributed to the other as God is said to bee Borne and to dye and the Son of Man is said to bee in Heauen when he was on Earth God is Iohn 3. 13. by reason hereof said to bee Man and Man to be God and that really and truly So by vertue of the Sacramentall vnion that is betwixt the hallowed Bread and the Body of Christ in the Sacrament the Bread is truly called the Body of Christ and the Body of Christ the Bread The Fruite of this Sacrament is the participation of the Body and Blood of Christ There is no one sentence of holy Scripture which saith that wee cannot by this Sacrament bee made partakers of Christ his Body and Blood except they be first materially conteined in the consecrated Elements of Bread and Wine or the Bread and Wine be substantially changed the one into the Body the other into the Blood of Christ This is my body This is my Blood are words of Promise we doe beleeue that God is faithfull and true of his word and doth performe what hee doth promise Albeit we doe not vnderstand the manner how nor dare prescribe vnto him the manner which way he shall make it his Body to vs either by Transubstantiating or Consubstantiating it or else we will not beleeue him Still remember that it is a Sacrament of Faith and Faith hath relation to a word of promise The word of promise is this is my Body This word I beleeue to be true because God spake it who cannot possibly lye This promise I know certainely that God will performe in making it his Body to mee because God is faithfull in performing his promise I confesse I doe not know which way or after what manner hee will or doth performe it because he hath not shewed me If I knew the manner how God did make it his Body then the Sacrament were to me as matter rather of Reason and Knowledge then a Mysterie of Faith and beliefe I beleeue that Christ was conceiued in the wombe of Mary a pure Virgin which neuer knew Man but if you aske me the manner how I confesse I know not and if I knew the manner how then that Article of Christes Conception were to mee rather a matter of Knowledge then an Article of Faith Moreouer seeing these wordes This is my Body are words of Promise and seeing that both Protestants and Lutherans and Papistes doe all agree that by the Sacrament Christ doth really and truely performe in vs his promise what doth it profit vs to know whether he doth it by Consubstantiation or Transubstantiation or some other way best knowne to himselfe which is a thing which can no wayes either further vs or hinder vs howsoeuer it stand Therefore I aduise you to follow the counsell of a most iudicious and excellent Deuine Master Hooker who willeth Eccl. Polit. Lib. 5. you to take that wherein all sides both Protestants and Papistes and Lutherans doe agree and consent and then consider by it selfe what cause there is why the rest in question should not rather be reiected as superfluous then vrged as necessary It is on all sides confest First that the Sacrament is a True and Reall participation of Christ who thereby imparteth not onely Totum sui but Totum se Himselfe wholly euen his whole entire person as a Mysticall head vnto euery Soule that receiueth him and that euery such Receiuer doth incorporate or vnite himselfe to Christ as a Mysticall member of him yea and as a fellow member of all true Christian Soules liuing on earth or triumphing in heauen Secondly it is also agreed on That to whom the Person of Christ is thus communicated to them he giueth by the same Sacrament his holy Spirit to sanctifie them as it sanctifieth him which is their head Thirdly it is likewise confest that what Merit Force Vertue or Efficacie there is in the Sanctified Body and Blood of Christ we doe freely fully and wholly receiue it by this Sacrament Fourthly all sides say that the effect thereof in vs is a real Transmutation of our Soules from sinne to righteousnesse from Death and corruption to Immortalitie and Life Fiftly all sides confesse that because the Sacrament I meane the Bread and Wine being of it selfe but a corruptible and Earthly Creature must needs be thought an vnlikely instrument to worke so admirable effects in Man wee therefore are to rest our selues vpon Gods Omnipotencie vpon the strength of his glorious and vnresistable power who is able and will bring to passe that the Bread and the Cuppe which he giueth vs shal be really and truly that thing which he promiseth This is agreed on all sides and tbis is as much as is necessary to be knowne and beleeued touching our receiuing of Christ in the Sacrament to the comfort of our Soules The second thing to be considered in Faith is Application Therefore euery Communicant must not onely know but apply that in particular to himselfe which hee beleeueth in generall as that Christes Body was crucified for him and his Bloud shed for him Saint Paul teacheth it by his owne example I liue saith hee Galat. 2. 20. by the faith of the Sonne of God who hath loued mee and hath giuen himselfe for me And this Application cannot bee better performed then in Eating this Bread and drinking this Cup for so often as we eate this Bread and drinke this Cup we 1. Cor. 11. 26. doe Commemorate the Lordes Death Euery Communion is as it were a new Crucifixion of Christ Christ was crucified at Hierusalem but Saint Paul tels the Galatians that hee was crucified among them Not that Gal. 3. 1. hee suffered death in Galatia but because of the Communion which is a Commemoration and Representation of the Death and Passion of Christ Therefore when I kneele at the Lords Table to the ende that I more effectually apply Christ to mine owne Soule I am to set my selfe as it were at the very foot of Christ his crosse and to consider Him hanging there enduring the vnknown wrath and curse of God and shedding his most precious blood for me and for my sinnes That I was the cause why Hee was wounded rent torne and most shamefully vsed That my sinnes murdered the glorious and innocent Sonne of God that he suffered nothing for his owne sake but all for mine that he sustained his Fathers wrath to turne that wrath away from me and to make God and mee friends that hee was content to be made a