Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	abel_n	cry_v	father_n	852	4	5.2712	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

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

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

receiver comes along cum pane Domini They that eate of the Sacrifices are partakers of the Altar is a Proposition unquestionably true and then by consequence if they partake of one Bread they also partake of one Body and of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith my Text. We are all partakers of one Bread And it needs not trouble us that the word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when before it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there Communion but partaking h●re as if the Communion between the signes and the things signed were fuller then it is between the receivers and them Take one as the eff●ct and the other as the cause so Beza will have it because by the partaking of the Bread we come into the society and Communion of Christ So the Apostle seems to intend it we are one body one with him because we are all partakers of one Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 symbolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rerum we place not our Union with Christ in participation but in the effect of that which is Communion we fetch it thence not seat it there and as from Christs participation with our nature where the Apostle useth the same word because the Children were partakers of fl●sh and bloud he also likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took part Heb. 2. 14. did result the Hypostaticall Union of our nature with him So from our participation of one Bread the Symboll of the Sacrament of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth result the spirituall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Union of his person with us Saint Ambrose upon my Text saith it non participatione taniùn acceptatione sed Vnitate Communicamus Quemadmodum enim corpus unicum est Christo ita nos per hunc panem unione conjungimur So that though not in that the act of partaking of that one Bread yet by that we come to the Communion of Christ though the Bread be but the Symboll of this Society yet upon the partaking of that we come into the Communion of the thing it s●lf which is signed by it so that there is full out as firm Communion hence as was before And being a Communion between Christ and us we call it rightly Communio Capitis in the Allegory of a Body which the Apostle he●r alludes unto Christ will not away with any other place then the head in the Body Mysticall the supream Head In all other Allegories as of the Vine and the branches he will be the R●ot which bears all Rom. 11. 18 and Radix arboris Caput est of the family he the Master and Dominus is ever Capu● domus In the Building caput Anguli in the Book in Capite libri and our tenour if it be right must hold in Capite too All the Communion we have with him depends upon this Relation and it is enough we need desire no more Communio Capitis is neer enough This Communion of the Head with the Body is neither Physicall nor Corporall but Spirituall the naturall man cannot perceive it how the Head in Heaven may be united to a Body in Earth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a riddle to humane reason Who shall fetch down Christ from above or if he must be above still Quomodo teneb● absentem saith Saint Austen in the person of a naturall man This is chiefly to be explained and about it two things 1. What this Union is 2 Parts 2. Wherein it doth appear 1. Esse 2. Cognosci are the materiall points about it 1. It is Spirituall the eye of Faith and not of Sence can discern 1 Esse it Mitte manum fidei tractasti saith Austen in answer to Quomodo tenebo absentem That there is a Union a being one with Christ is plain from that prayer of our Saviour for his Disciples and not for them only but for all beleevers Father I pray thee that they may be one in us as thou art one in me and I in thee John 17. 21. but that being one is tanti●m spiritu fide saith Maldonate and that sicut there is not aequalitis but cujusdam similitudinis saith Chrysostome for ●ssentiall Union which is eternall between the Father and the Son or Hypostaticall Union which is substantiall between the Sonne and our nature it cannot be our personall Union is spirituall and no more Spirituall because it is wrought by the Spirit Faith is the fruit of Spirit and it is that which is the very essence of this Union the neerest symbolically quality that can be between Christ and us In every Union of naturall things vis unitiva some quality or other there must be by which they agree in one something Medie Naturae Fire and water can never be reconciled alone because they have none in that greatest union of all of God and Man Christ himself was factus Mediae Naturae a Mediator Earth and Heaven had never met but by his being exalted in Medium locum the Crosse was between both and Heaven there was content to stoop lowest Earth being able to rise no higher In this Union of our persons with Christ cum Capite Faith is that vis unitiva the Cement by which Caput Anguli is joyned to the building and yet that is but a conjunction no thing is conveyed into the other parts from it it is therefore more the Ligament and sinew by which the Head is united to the Body and thorow which is conveyed all the benefit of being and motion to the members Similitudo imaginis that likenesse after which man was created had united him to God but that was so defaced by the fall God knew him not for his Creature nothing like in the world was left all similitude between God and him lost till Christ repayred that Image again washt it with his Bloud and set Faith in the face of it by that they may meet there is something like to bring them into liking to make an union Neither is this Imaginary a device for speculation but reall spirituall things have the best and truest reality in them The Fathers Illustrate it divers wayes as fire is united to red hot Iron actually and virtually both it is no where more visible more powerfull for the time as the Beams of the Son are united to the ayre as Wine and water contemperated and mixt together as wax to wax and made into one lump The Apostle giveth a plain instance he that is coupled with an Harlot is one body Erunt duo in carne una is the cousummation of marriage in that sence it is called a Mystery between Christ and his Church So he that is joyned unto Christ is one Spirit One Spirit is but Metalepsis one spirituall body is the meaning Faith on our parts the Spirit on his part concurre and make a union You may see more the ground of this will confirme the truth of it and it is in the words of the Text. We are all partakers