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	bread_n	consecration_n	4,106	5	10.7048	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44245	Motives to a good life in ten sermons / by Barten Holyday ...	Holyday, Barten, 1593-1661.	1657 (1657)	Wing H2531; ESTC R36003	137,260	326

in the Mosaicall Law in the Offering which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 2.1 an Offring of fine flower on which they pour'd Oile and Frankincense and is not in this Offring Christ mystically the bread his Grace the Oile and the Thansgiving the Incense It was presigur'd in Eliah's miraculous food in the strength whereof he travailed fortie daies 1 Kings 19.8 untill he came to Horeb the the Mount of God It was prefigured more famously in the Pascall Lambe with the blood whereof the Israelites doores were spinkled and protected It was prefigured in the blood of the Covenant which Moses sprinkled upon the people Exod. 24.8 The Chaldie Paraphrast saies it was sprinkled upon the Altar but for the people so was Christ's blood upon the Crosse but for us Lastly it was prefigur'd in Manna which falling upon the ground was cover'd with a Dew this dew is God's Grace the Manna this bread which is as it were wonderfully covered with grace mystery whence among other reasons some have thought it to be called hidden Manna Rev. 2.17 And as they were to gather the Manna in the morning before it melted by the heate of the Sun so must we be carefull to provide this spirituall food whiles we have time and meanes For as there is no Manna to be found on the Sabboth day so can we have none of this Bread and Grace after this Life Manna is by David Palm 98.25 called Angell's food not properly but figuratively by way of excellency as if we should say if the Angels could eate such food would they eate as likewise it is said the tongue of Angells for the most excellent tongue But the tongue of Angells the most excellent tongue is not able to expresse the excellency of this bread which we may truely call though not the bread of Angells yet the bread of Saints the food of the Righteous in this Life who are the Saints of the Church Militant This is a liberall feeding yet without hurt we being fed here as Tertullian expresses it in a barbarous and excellent word Opinitate Domini Corporis with the plentifullnesse with the wealthinesse of the Lord's Body which here in a mysticall and admirable manner is presented And may we not take up the words of the Israelites not like Them in Distrust but in Admiration Can God furnish a table in the Wildernesse Can he give Bread also Can he provide flesh for his people Ps 76.19 20. Loe here he has done it with more Mystery and Wonder In this our food if we eate it by Faith in this Wildernesse of the world and this Pilgrimage of our Life Yet though this bread be mystically Christ it is Naturally Bread and there is as truely the substance of bread as there are truely the qualities of bread the couler and tast of bread and as there are the dimensions of bread The lesse hardie Romanists though they believe a change of the substance yet they defended their opinion with Devotion and pretence of miracle but a finer race of newer Artists project a possible defence as well by nature as by Miracle whiles they maintain that an Accident may be sustained without a subject making an aptitude to inhere a sufficient foundation by a devise as new and cunning as the devisers Were not this to make miracle to confound nature rather then exceed it to make an Accident a Substance so violating in their beliefe the distinctions of the Creatures which the God of Nature has made Inviolable This bread then as it is naturally bread so it is not Christs naturall body When our Saviour drank this fruite of the Vine and so eate this bread with his disciples shall we say he eate his own body and dranke his own blood and shall we say he delivered twelve Christ's to his Apostles And that they eate a Mortall body but others since his Resurrection a body Glorifyed And shall we say they eat him alive and dank his blood before it was shed on the Crosse Besides was not he like to us in all things sinne only excepted and could then his humane nature as our nature be in more than one place at one time Our Saviour said when he was to depart that he would send a Comforter to us so that now insteed of Christ's presence we have the presence of the Holy Ghost by Grace Christ's presence after he was glorified was to be tryed by the eie and by the touch in our Saviour's Owne Judgement Luk. 24.29 But from such tryall of his presence in the Sacrament though since his glorification the new Artists will be as farre as they are from the Truth But we should remember that when S. Paul 1 Cor. 11. had plainly expressed the Consecration of the bread and wine v. 24. and 25. he does notwithstanding in the next words v. 26. after the Consecration as verily call them the bread and the cup. Thus is this blessed bread true bread and mystically the wine is his blood he is indeed the true Vine mystically then also the wine is his blood and a part of this great Sacrament Our Saviour did Institute it in Bread and Wine and of the Wine particularly said Drink ye all of this which if it be restrained only to his Disciples and so only to the Clergie then may the bread also by the like reason be restrained only to Them and so the Layty shall be deprived of all the Sacrament Or if it be said that the Layty have also the wine vertually in the bread then should the priest have it only in the bread What is then the practice of the Roman partie but with an audacious Sacriledge to alter the Institution of the Sonne of God the wisedome of the Father as if he had not foreseen or had not prevented all inconveniences in the celebration of this Sacrament Let no man then leave out a part least he loose the benefit of all and let that precept be here also remembred since here also it is of use whom God has joyn'd let no man put a sunder nor by a jugle call confusion a Union The Bread and Wine were consecrated successively not Wine In Bread this is mixture rather than union The Sacrament was a memoriall and Representation of our Saviours death in which his blood was separated from his body not then the Wine in the Bread represents it but the Bread and then the Wine in respect of the order and Consecration this is the Union which our Saviour appointed But if you would more comfortably see this Bread this excellent bread behold insteed of the Mystery of it which you cannot well behold the ample benefit of it which you may more easily behold And you may see the benefit even in the name of the Paschal Lambe which was not call'd so from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the Lambe sufferd death but from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a passing over or to expresse the swiftnes a Leaping over

did he wish his head to be waters it was to wish a change and yet a likenesse there being such similitude between the brain and water both of them being cold and moist Some of the ancient Philosophers hold that all things had their beginning from the Water which made the Greek Lyrique sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which excellency may truly be attributed to the waters of a holy sorrow the after-workes of a righteous man taking their beginning from such true repentance These also being waters upon which the Spirit of God does move and in both we may see the effect of his cherishing providence the waters by a singular blessing being singularly fruitfull but these waters doe bring forth more admirable fruits the fruits of the Spirit The Ancient Heathen had a Beleife of a divine power in water but in these our Sanctified waters we have an Experience of it And the rather does the divine power delight in these because of their purity these being the only waters that are troubled and yet pure And so pure they are that as of all the meer elements there is none but the water wherein we are able so clearly to behold our owne image so are there none of our workes wherin we are able so to behold the true image of our selves as we may in the waters of repentance Now the best waters are not only cleane but also cleansing nay truly Medicinall and some Miraculous and have not these waters these qualities these prerogatives If a viper be bruis'd in water it becomes as some tell us a soveraigne Physique against venome and when our former sinnes are bruis'd in the waters of repentance such waters prove powerfull antidotes against the power of sinne Nay you may see their miraculous power whiles they save us from sinking to the depth of hell so that these will prove a surer foundation than those upon which S. Peter ventur'd to walke They had not been a foundation had not miracle been their foundation Yet though the waters of holy sorrow be rare with us for their power they must not be as rare with us for their use but we must remember that as water is the drinke for most living creatures so holy David made these waters his drinke Indeed without these the Spirituall life decayes and as amongst the Romans he that had so highly offended that he was forbidden the use of fire and water was by that signified to be a condemn'd person so whosoever so offends God that he denies him the heat of divine love and will not bestow upon him the waters of repentance or a mourfull desire of them he shall by lamentable experience find that in Gods sight he is a condemn'd person But these waters must not be like those of the pitt or of the lake they must be waters of the Fountain living waters flowing waters Now that Fountain-water is most pure and cleare which flows from a rocke so commonly are the teares that flow from the hardest heart when it is once chang'd into a Fountain when God smites upon it with his rod. Yet it is cheifly when God first smites upon it for as the waters issue from the Fountain with great violence but passe with an undiscern'd motion in the course of the streame so is it in the beginning and progresse of holy sorrow And therfore in another yet a like respect they may aptly bee express'd by that Lybian fountain of the sunne as it was call'd the waters wherof were anciently said to be hott at the morning and the evening but at mid-day cold such too commonly are the waters of repentance which at the morning of conversion and the evening of life more liberally flow forth with a greate heate of grace but in the noon-day of life when we are in the midst of health and strength and consequently of temptation then are they oftentimes unhappily cold Best therfore are they discern'd when they are best when they are first for then are they chiefly like the fountaine which amongst other names the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from digging or cutting a vein of water and surely holy sorrow flows out so fast that we may say God cuts a vein of teares And you may remember that Salomon most fitly Eccle. 12.6 cals the Liver which is the fountain of the veins a fountain or the pitcher sayes he be broken at the fountain that is according to the interpretation of the Chaldie paraphrast till the gall be broken upon the liver such exquisite similitude there is between the swift motion of this blood and a fountain these waters being like those mention'd Psal 18.15 Those effusions of waters as S. Ierom renders it The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to offer violence to ones selfe expressing the violent speed of these waters Nor are they only violent but also abundant the fountain labouring to expresse streames of water Now that stream-water is heled to be best which flowes towards the rising sunne so is that spirituall sorrow best which flows forth as soon as the sunne of righteousnesse first shines on the heart And as the waters of a stream the farther they are from a City are usually the purer so are the teares of those that are most retir'd from the tumults of the world And since we say a stream runnes then with a full happy course when it drives-down whatsoever may hinder it in its course so let our spirituall sorrow freely flow-out till it overthrows all unlawfull pleasures and all temptations whatsoever But will you see what kind of waters these are The fountain can scarce shew them without a figure this being a fountain of salt-waters a fountain of Teares Some waters indeed are hot and saltish by reason of that from which they passe holy teares are of this nature as proceeding from the heatof divine love and fullfill that Leviticall and mysticall command Levit. 2.13 In all thy offrings thou shalt offer salt Nor doe these waters want their speciall vertue Euripides being troubled with the falling Evill when he travail'd into Aegypt was by the appointment of the Aegyptian Priests dipt in Sea-water and so was cured such washing in the salt-waters of spirituall sorrow is the best remedy against the spirituall Epilepsie the falling into sinne True teares it is observ'd only flow from Man as the truest teares only from the righteous man Somtimes Joy sends them out when the heart opening itselfe as if it would intertain what it loves sends forth such heat and Spirits to the brain that it dissolves the Moisture and commands it passage by the eies which work the righteous also does sometimes feel Somtimes and most commonly Sorrow sends them out when in the Contraction of the heart the heat and spirits so retire that the moisture of the brain being left without a guide expresses its own sad and desolate estate but the teares of the righteous never want a guide and though they seem