Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	cup_n	lord_n	12,975	5	4.6736	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91721	The Racovian catechisme vvherein you have the substance of the confession of those churches, which in the kingdom of Poland, and great dukedome of Lithuania, and other provinces appertaining to that kingdom, do affirm, that no other save the Father of our Lord Jesus Christ, is that one God of Israel, and that the man Jesus of Nazareth, who was born of the Virgin, and no other besides, or before him, is the onely begotten Sonne of God.; Racovian catechism. English. 1652.	Smalcius, Valentin, 1572-1622.; Socinus, Faustus, 1539-1604.	1652 (1652)	Wing R121; Thomason E1320_1; ESTC R200387	94,429	183

especially by remitting the injuries done unto them by others and so lift up pure hands without wrath and doubting To which purpose fasting is of great avail yet so that men impose it upon themselves without any mark of hypocrisie Q. What is fasting A. Abstinence from meat and drink for a certain space as may be observed from sundry examples in Scripture Q. Is it not fasting where men abstein from certain sorts of meat A. You may perceive by the definition of fasting which we have given that to abstain from a certain sort of meats is not fasting but rather a choise of meats which the Apostle reproveth and reckoneth amongst the doctrines of Devils 1 Tim. 4. 3. Q. Ought those that fast to be tyed unto certain dayes A. At no hand for the same is contrary both to the property and liberty of the Christian Religion which is spirituall and not at all tyed to times Neither is fasting acceptable to God unlesse the glory of God and the Salvation of our selves or others or some pressing necessities draw it from us Wherefore the whole time alotted unto fasting is to be spent upon Christian exercises as reading and explaining the Word of God ardent Prayers and pious Conferences CHAP. III. Of the Lords Supper Q. WHat are Christs Ceremoniall Precepts as they call them A. There is but one namely the Lords Supper Q. VVhat is the Lords Supper A. It is an Institution of the Lord that the Faithfull should break and eat the Bread and drink of the Cup to declare the death of the Lord which Institution is to continue till the Lords coming Q. VVhat is it to declare the Lords death A. It is in a solemn and publick manner to give thanks that he out of his unspeakable love would suffer his body to be tortured and in a manner broken and his Bloud to be shed for us and so to extoll and celebrate this great benefit Q. VVhy would the Lord have the memory of this thing above all others to be celebrated in his Church A. Because of all the actions of Christ it is the chiefest and most proper to him for though the Resurrection and Exaltation of Christ be far greater yet they were performed by God the Father and not by Christ himself Q. Is there not another reason for which the Lord instituted the Supper A. None at all although men have devised many some saying that it is a sacrifice for the quick and dead others that by the use thereof they gain the remission of their Sins and hope to confirm their Faith and bring to their remembrance the Lords death Q. VVhat are we to hold concerning these opinions A. That none of them can stand for since that is the end of celebrating the Lords Supper that we should give thanks to Christ for benefits received it is apparent that it was not therefore instituted that we should there receive something yea he that will worthily partake of the Lords Supper he ought to be assured of the remission of sins on the part of God and confirmed in the faith and so affected that the death of Christ never slip out of his mind Q. VVhat are we to think of that opinion which saith that the Supper is a sacrifice for the quick and dead A. That it is a most grievous error for the Scripture testifieth that the offering of Christ was performed in heaven and could not be performed on the earth Besides since Christ himself is both Priest and sacrifice it followeth that none can offer Christ but Christ himself Finally since the Sacrifice of of Christ is altogether perfect since it is one whereby he hath for ever perfected them that are sanctified there is no need that it should be repealed otherwise it would not be perfect and absolute Heb. 8. 1. 2 3. 4. Heb. 9. 24. Heb. 7. 27. Heb. 10. 14. Q. VVhat is the meaning of those words this is my body A. They are not taken by all in one and the same manner for some think that the bread is truly turned into the body of Christ and the wine into his blood which turning they call Transubstantiation others think that the Lords body is with in and under the bread Finally there are some who in the Lords Supper think they are truly partakers of the Body and Blood of the Lord but spiritually All which Opinions are fallacious and erroneous Q. How will you demonstrate that A. Because in these words This is my Body the particle This may be referred to the whole action of breaking and taking the Bread and pouring out the Wine Wherefore it is not necessarily referred to the Bread and Wine only by the Adversaries neither can their captious opinions be hence framed and contrived Besides as to the Transubstantiation it self as they call it since the Scripture doth in the very use give the name of Bread to that Berad we take as appeareth from the words of Paul 1 Cor. 10. 16. and chap. 11. 26 27 28. It is evident that Bread remaineth there without any transmutation into the Lords Body Furthermore the same Scripture testifieth that the Body of Christ is in the Heavens and must be there contained till the times of the restitution of all things wherefore it cannot any more exist on the Earth In a word if the Bread were turned into the very Body of Christ it would follow that the immortall Body of Christ wherewith all agree that he is now endued is taken in a grosse and carnall manner but this cannot be that an immortall Body should be so taken and consequently neither can the Bread be turned into Christs Body As to the second Opinion that as it cannot consist for the former reasons especially this that the Body of Christ is now in the Heavens so neither can it for his grand inconvenience namely that this Opinion doth devest the Body of Christ of its properties Lastly as to the third Opinion that cannot have place since it is absutd that one should be really partaker of Christs body and also spiritually And they themselves sufficiently bewray the uncertainty of their own opinion whilst they confesse that this manner of receiving the Body of Christ is altogether inexplicable or at least that they are utterly ignorant how it is done Q. VVhat is to be held touching the use of the Body and Bloud of Christ John 6. A. Christ doth not in that place treat of the Supper for there he doth without any condition ascribe Eternall Life to him that shall eat his Flesh and drink his Blood and on the contrary taketh Eternall Life away from him that shall not eat his Flesh and drink his Blood Which that it is not spoken of the Lords Supper is evident from hence in that a man may partake of the Lords Supper and yet perish And on the contrary may be saved although he partake not thereof But Christ there speaketh concerning the cause of Faith on him which is the continuall meditation

of the death of Christ from whence we derive strength unto a pious and immortall life Q. How are those words of Paul to be taken 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 Communion of the Body of Christ A. In such a manner as that all those who blesse this Cup that is using it celebrate the name of the Lord and blesse him and also those that break the Bread in Communion do thereby openly testifie that they are partakers of the Body and Bloud of Christ that is of all those things which Christ by his death hath procured to us As he a little after speaketh of the Israelites saying that the Israelites who did eat the Sacrifice were partakers of the Altar that is belonged unto all those things which were promised in that Religion Q. Explicate therefore to me the true and genuine sense of those words This is my Body A. It is as if Christ had said this action of breaking and eating this bread is a commemoration and certain adumbration of that which is to be done with my Body and this action pouring out and drinking this Wine is a commemoration and representation of what is to be done with my Bloud or that we may explain the words of Paul 1 Cor. 11. 25. the drinking of this Cup is a commemoration of that excessive love of God exhibited to us in the New Covenant and confirmed by the death of Christ In this manner it is written concerning the solemn custome of eating the Paschal Lamb for they had their loynes girded their feet shod their staves in their hands and did eat it hastily that it was the Passeover of the Lord Exod. 12. 11 27. Thus also Ezek. 5. 3 4 5. it is said of the shorn hairs part whereof was burned part scattered part conserved that this was Jerusalem CHAP. IV. Concerning the Baptisme of VVater Q. WHat think you concerning the Baptism of VVater A. That it is an externall Rite whereby men coming from Judaisme or Gentilisme to the Christian Religion did professe openly that they acknowledge Christ for their Lord. Q. Do Infants belong to that Rite A. By no means for neither have we in the Scripture either precept or example thereof nor can they as the thing it self sheweth acknowledge Christ for their Lord. Q. What then is to be thought of those that baptise infants A. Although they erre herein yet is it not therefore lawfull to condemn them so that they be not otherwise Idolaters but live piously according to Commandments of Jesus Christ and forbear to persecute others who reject their opinion For the Kingdom of God consisteth not in these outward things but in righteousnesse peace and joy in the holy Spirit Q. VVhat think you of them that think they are regenerated by this Rite A. They are exceedingly mistaken for Regeration is nothing but the transformation of our mind and will and composure of them to the doctrine of our Saviour Christ as the very word Regeneration doth intimate But such a transformation cannot have place in Infants who know not good and evill much lesse that a thing of so great moment should be incident to them But that those of perfect age in whom the transformation of mind and will hath place should be regenerated by Water is so distant from truth that it seemeth to carry a face of Idolatry with it whilst that is ascribed to a grosse elementall thing which is onely to be ascribed to God himself and his Word since it is he who hath of his own will begotten us by the Word of his truth and that incorruptible seed whereof we must be regenerated is the Word of God that liveth and abideth for ever Q. But the Apostle saith Tit. 3. 5. that God hath saved us by the Laver of Regeneration A. True but he doth not therefore affirm that that Laver of Regeneration is the Babtism of Water Neither is it unusuall in the Scriptures that the purlfication of our Souls which is wrought by the Word should be siguratively called a Laver for the same Paul Ephes 5. 26. writeth That Christ hath sanctified his Church having purified her with the Laver of water in the Word And the Authour to the Hebrews exhorteth them who had long since given their names to Christ and did no more stand in need of the Baptisme of water that they should have their hearts sprinkled from an evill conscience and their body washed with pure water Finally the Apostle himself in this very place which we have in hand explaineth himself what he meaneth by the Laver of Regeneration sub-joyning those words that give light to the foregoing ones namely And renewing of the holy Spirit For that this particle and is sometimes all one with that is was formerly demonstrated Q. But as concerning these words of Ananias to Paul arise be baptised and wash away thysins having invocated the name of the Lord Acts 22. 16. what is to be held A. It is to be held and we shall find this observation give light to many other places of the Scripture that when in the writings of the new covenant that is ascribed to some act or outward ceremony which altogether belongeth to eternall salvation this is not therefore done as if that act or outward ceremony had such power but because thereby a certain adumbration is made of that thing which altogether belongeth to salvation Thus when it is said The Cup of blessing which we blesse is it not the communion of the Blood of Christ the bread which we break is it not the communion of the body of Christ 1 Cor. 11. and elsewhere as many of you as have been baptised into Christ have put on Christ Gal. 3. 27. And after this manner the words of Ananias may and ought to be understood although the place may be so constrained as that the meaning of Ananias was not that Paul by the Baptisme of water should wash away his sins but that he should be baptised and wash away his sins by invocating the name of the Lord since the time was now come wherein every one that called upon the name of the Lord should be saved Q. Doth not our Saviour Christ in his conference with Nichodemus John 3. 5. by water understand Baptisme A. By no means for there he speaketh of being born from above but the water of Baptisme cometh not from above besides he treateth of such a regeneration without which none can enter into heaven which reason it self sheweth cannot be said of the Baptisme of water Now that water and the spirit are the same in that place so that by water is meant the spirit or spirituall water seemeth thence to be plain in that the particle and may in this place signifie that is as we formerly shewed that it sometimes signifieth so in the Scripture and by name in that passage Matt. 3. 11. which is like to this