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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	eat_v	shed_v	5,766	4	9.2866	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57582	The Christian-Quaker distinguished from the apostate & innovator in five parts, wherein religious differences amongst the people termed in derision Quakers, are treated on : George Fox one (at least, if not the chief) reputed author thereof, is deducted : doctrines of truth owned by the children of light (and cleared from objections) are laid down according to Holy Scriptures and revelation of the Spirit / by William Rogers, on behalf of himself and other friends in truth concerned.	Rogers, William, d. ca. 1709.	1680 (1680)	Wing R1858; ESTC R17833	416,424	648

all men that I might by all means save some and this I do for the Gospel sake But to return 'T is evident that John testified concerning Christ and himself on this wise Joh. 3.30 He must increase but I must decrease which if the whole scope of the Scriptures relating to Baptism be considered seems clearly to hint that therein John spoke not with respect to his Person but that administration of Water-Baptism whereof he was a Minister Moreover we find the Apostle Paul testifying 1 Cor. 1.14 15 17. I thank God I baptised none of you but Crispus and Gaius lest any should say I have baptised in my own Name and I baptised also the house of Stephanus Besides I know not whether I baptised any other for Christ sent me not to baptise but to preach the Gospel Which being compared with what he writes unto the Ephesians Eph. 4.4 5 6. There is one Body one Spirit even as ye are called in one Hope of your Calling one Lord one Faith one Baptism one God and Father of all And with what he writes to the Colossians where Circumcision is equallised with Baptism Col. 2.11 12. its clear to every enlightned eye that Paul was by the Spirit led to Exalt One Only Baptism which doubtless was the Baptism of the Spirit unto which he gave Testimony when he writ to the Corinthians on this wise 1 Cor. 12.13 For by one spirit are we all baptised into one Body whether we be Jews or Gentiles whether we be Bond or Free and have been all made to drink into one Spirit More might be written on this Subject from the Scriptures of Truth to evidence the matter intended but at present we shall forbear further to enlarge thereon CHAP. X. Touching the Supper of the Lord with his Disciples the night before he was betrayed FOrasmuch as the Children of Light amongst those called Quakers have been reputed Apostutised from the true Faith and Disowners of Gospel Ordinances not only because since they have believed in the sufficiency of God's Grace given by God and inwardly received by them they have not been found in the Outward Practices of VVater Baptism of which in the last Chapter we have already treated but also for that they as the Church of Christ are not principled to meet together at some certain appointed times and seasons to break Bread and drink Wine as that which according to the reputed institution of Christ they ought to do in a more solemn manner than at other times and then term such their eating and drinking the Sacrament of the Lord's Supper or Communion and Participation of the Body and Blood of Christ It is therefore thought meet at this time to treat somewhat on this Subject evidencing that the Doctrine published by Christ at his Last Supper is owned by us and in order thereunto 't is thus observed when the Disciples of Christ the Night before he was betrayed were eating the Passover with him the Evangelist thus declares Luk. 22.19 20. And he took Bread and gave thanks and brake it and gave unto them saying This is my Body which is given for you this do in remembrance of me Likewise also the Cup after Supper saying This Cup is the New Testament in my Blood which is shed for you The aforesaid words This do in remembrance of me is the only sentence spoken by Christ whereof the Scripture makes mention whereby the institution of the Sacrament of the Lord's Supper so called may be pretended to be proved from which words it naturally follows that Christ's Disciples were to do something which he then did which undoubtedly was to give Thanks and break Bread in remembrance of him and according to this Command we believe 't is the duty of every Christian both in Eating and Drinking to receive the same with thankful hearts and to be not only at such times and seasons but at other times also in the remembrance of the Benefits whereof the faithful are Partakers through the death of Christ and those who thus believe and thus practise which the faithful People of God amongst those called Quakers do own the Doctrine of Christ at his Last Supper and if we said no more we have said enough to evidence what we have undertaken to do viz. That the Doctrine publish'd by Christ at his last Supper is owned by us But since it is so that divers places of Scriptures have been taken by many professing Christianity to signifie that the primitive Christians were found in the practice of administring and receiving the Sacrament of the Supper so called 't is further signified what may be pretended to be said in favour thereof after Christ ascended Acts 2. it appears that after the pouring forth of the Holy Ghost Peter stood up and preached unto the Jews at which Sermon there were added unto the Church about three thousand touching whom verse the 42. 't is thus said And they continued stedfastly in the Apostles Doctrine and Fellowship and in Breaking of Bread and in Prayers No doubt but this is taken for a manifest Proof of the use of the Sacrament of the Supper so called as practised by the Professors of Christianity at this day but whether on sufficient ground is now the question for our parts we testifie it appears groundless to us for verse the 44th 't is said All that believed were together and had all things common and verse the 46th thus And they continuing daily with one accord in the Temple and breaking Bread from house to house did eat their own meat with gladness and singleness of heart praising God These Scriptures being duely weighed clearly manifest that as often as they did cat they had all things common and praised God and that here 's no ground to believe that the daily Breaking of Bread there spoken of had a relation to daily solemn appointed Meetings wherein the Apostles did take bread bless break it and distribute it under the notion of a Sign unto them that they were made Partakers of the Body of Christ whereby the Soul is nourished but rather that at those Opportunities their outward Bodies and Hunger were refreshed and satisfied which in the Apostle Paul's sense was not eating of the Lord's Supper as is manifest 1 Cor. 11.20 21 22 33 34. Moreover if we do but compare the aforesaid Scriptures Acts 2.42 46. with what is written Acts 6. from the beginning to the 7th verse 't is rational to conclude that in their daily breaking bread from house to house no other Institution Ordinance or Sacrament was hinted at than what was neglected toward the Grecian widows mentioned Acts 6.1 which Neglect occasioned a choice of seven Deacons because 't was not judged reasonable that the Apostles should leave the Word of God and serve Tables which service there hinted at was doubtless a Ministration of Outward Food for the nourishment of the Outward Man and not the nourishment of the soul Acts 20.7

'T is thus said And upon the first day of the week when the Disciples came together to break Bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight and in the following verses 't is signified that when Paul came up again from taking up a young man who as Paul was long preaching sunk down with sleep and fell down from the third loft and was taken up dead and had broken bread and eaten and talked a long time even until break of day he departed On this Scripture it may be observed that no mention is made that the aforesaid Breaking of Bread was done in pursuance of any Institution made by Christ at his Last Supper nor yet that the end thereof was that they might be on that occasion in a more solemn Commemoration of the Death of Christ than at other times wherein they might refresh their outward man with Carnal food and therefore though I cannot but have so much Charity for the Disciples of Christ as to believe that when they did so eat as aforesaid they were in the remembrance of the Benefits through Christ's Death as every true Christian ought to be and more especially whilst participating of his Mercies yet the Scriptures already named seem no rational Proof of any such solemn Institution made by Christ which many under the Profession of Christianity pretend to have practised 1 Cor. 10.16 The cup of blessing which we bless 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 Considering the mind of the spirit through the Apostle in the very same Epistle we appeal unto such who are knowing in the Mysteries of God's Kingdom whether 't is not unreasonable to take the Meaning of the Spirit to be that this had a Tendency to Encourage Outward Meetings wherein Outward Bread ought to be broken and communicated as a Sign of being Partakers of Christ's Body or to prove any solemn Institution made by Christ more than what may as well be alledged from the words of John to be then instituted by Christ when he said John 6.51 56. I am the living Bread which cometh down from heaven if any man eat of this bread he shall live for ever he that eateth my Flesh and drinketh my Blood dwelleth in me and I in him For we find the Apostle Paul in the very next verse thus signifying For we being many are one Bread and one Body for we are Partakers of that one Bread This one bread whereof the Apostle speaks is not outward Bread but Christ and his Church dwelling each in other according to the aforesaid Testimony of Christ He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him 1 Cor. 11.23 24 25 26. Paul thus said For I have received of the Lord that which also I delivered unto you that the Lord Jesus the same night in which he was betrayed took Bread and when he had given thanks he brake it and said Take eat this is my Body which is broken for you this do in remembrance of me After the same manner also he took the Cup when he had supped saying this Cup is the New Testament in my Blood this do ye as often as ye drink it in remembrance of me for as often as ye eat this Bread and drink this Cup ye do shew the Lord's Death till he come This Scripture is taken as a pertinent Proof for the Administration of the Sacrament of the Supper so called as a Gospel Ordinance The first thing needful to be considered in order to the having a right understanding of the mind of the Spirit through Paul in this matter is the occasion whereon 't was written which is signified from ver 17. to 23. of the same Chapter from whence it appears That the Corinthians came not toge●her for the better but for the worse for that when they came together Paul heard there were divisions amongst them and that in eating every one took before the other his own supper and that one was hungry and another drunken and that this was not to eat the Lord's Supper and then proceeds to relate what he had delivered unto them as an evidence that their Practice was not to be justified or owned from any thing delivered unto them by him 'T is now necessary to consider what may and what may not be inferred as pertinent to the matter in hand from what Paul delivered to the Corinths It cannot be inferred that those who worthily did eat of that Bread and drink of that Cup mentioned verses 24 25. which we will not deny to be outward were after the receiving thereof made Partakers of Christ's Body for though ver 27. the Apostle thus saith Whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord yet he doth not on this occasion say that the Worthy Receiver is Partaker of the Body of Christ and why but because that was not the declared end what then was the declared end the end from Paul's words seems to be to shew the Lord's death till he come for verse 26. he thus saith For as often as ye eat this Bread and drink this Cup ye do shew the Lord's death till he come in remembrance whereof man may be and yet no Partaker of his Body and as to these words till he come they may reasonably be taken to relate to his coming to man in Spirit and if so there is no pretence from Paul's words that such ought to continue in the aforesaid Practice for the remembrance of Christ's Death who are witnesses of his coming in the spirit by which as living members of his spiritual Body they are attained unto the End wherefore a remembrance of his Death was accounted needful And as to these words Whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord it may be said that no command is herein contained to prove that the Sacrament of the Supper so called ought to be or to have been practised but yet we confess that from these words it 's Rational to conclude That Paul had a Sense that some might take occasion to meet together to break Bread and to Drink and forasmuch as the use thereof was abused it might be a necessary Caution in Paul to signify that the Unworthy Eaters were guilty of the Body and Blood of Christ because if they made Conscience thereof as doubtless those who so practised would profess they did even as some others made Conscience of Observing a Day the Abuse thereof could not but become Sin unto them by which the Just is Crucifyed And therefore Such might as Justly be accounted Guilty of the Body and Blood of Christ as those who having tasted of the Good Word of God were by their Falling away

Faith And all this may be attributed unto Christ the Author thereof And to what End but that as they had believed on him to be the Son of God so they might come to grow from Strength to Strength from Grace to Grace until they might be living Witnesses not only that he was the Author and Object of their Faith but also the Finisher thereof unto Eternal Salvation Secondly As before is signified there is a Faith in the Blood of Christ for Remission of Sins and this Faith is unto Salvation and wheresoever 't is manifested 't is accompanied with Fruits of the Spirit and Evangelical Obedience which are as inseparable each from other as Sanctification and Justification in the Objection are confest to be The Author to the Hebrews tells us That Christ the Son of God became the Author of Eternal Salvation Heb. 5.9 unto all them that Obey him This shews that Obedience unto Christ which undoubtedly is no other but Obedience of Faith was a Qualification accompanying such as were made Partakers of the Salvation of God Who then dare say Such Obedience is of no Advantage unto those who by the Spirit of our Lord Jesus Christ are led thereunto Besides we find that the same Author writes on this wise But Beloved Heb. 6.9 10. we are perswaded better things of you and things that accompany Salvation though we thus speak for God is not Unrighteous to forget your Work and Labour of Love which ye have shewed towards his Name in that ye have Ministred to the Saints and do Minister This doth not only shew that Good Works accompany Salvation but that there is a Recompence for the same implyed in these words For God is not Unrighteous to forget your Work and Labor Who then dare say That 't is no advantage unto Salvation to those who are found Exercising themselves by the Spirit of God in things accompanying Salvation Especially since we sind the Apostle Paul not only to Exhort us To work out our Salvation with Fear and Trembling but expresly signifying That Godly Sorrow worketh Repentance to * 2 Cor. 7.10 Salvation not to be Repented of Moreover 't is observable that though the Author to the Hebrews tells us That without Faith 't is impossible to please God Heb. 11.6 For saith he he that cometh to God must believe that he is yet he doth not rest here as if that Faith were sufficient but proceeding in the very same Verse saith That he is a Rewarder of them that diligently seek him By which it appears that there is something as an Act of Faith to be brought forth through Man besides resting in a bare Faith that God is and that for such Act there is a Reward which if duly weighed together with these Scripture-citations Mat. 5.12 6.1.10.41 42.16.27 Luke 23.4 1 Cor. 3.14.9.17 Col. 2.18 Heb. 10.35 John 2.8 Nothing can then be more plain than that those through whom Works which are the Fruit of the Spirit of God or Acts springing through the Obedience of Faith are brought forth shall receive a Reward for such Works And as to these words in the Objection Not by Infusion of Righteousness but by Imputing the Obedience of Christ Rom. 5.19 which we take to be grounded on the Apostles words viz. As by one man's Disobedience many were made Sinners so by the Obedience of One shall many be made Righteous 2 Cor. 19.21 And God was in Christ reconciling the World unto himself not Imputing their Trespasses unto them for he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in Him We thus Answer That these words of the Apostle viz. By the Obedience of one shall many be made Righteous do not shew that any one of the Sons and Daughters of Men shall be made Partakers of the Righteousness of God whilst Sin is reigning in their Mortal Bodies the words will bear no such Consequence And forasmuch as such who are ready to Object as aforesaid have highly commended the Practice of comparing Scripture with Scripture that so the Truth may the more clearly shine forth in its Beauty we shall manifest thereby that no such Meaning was the Meaning of the Spirit For in the 21th Verse of the same Chapter 't is thus said That as Sin hath reigned unto Death even so might Grace reign through Righteousness unto Eternal Life by Jesus Christ our Lord. This Reign of Sin was in the Mortal Bodies of those that through a breach of the Righteous Law of God became subject to Condemnation But when Grace came to Reign through Righteousness unto Eternal Life then the Vertue of the Blood of Christ was witnessed and The Mystery of Faith revealed 1 Tim. 3.9 that was held in a pure Conscience which doubtless was not then a Defiled Conscience And therefore we may properly term the Blood of Christ in which by Faith Salvation is known the Mystery through which man arrives unto Godliness notwithstanding the Mystery of Iniquity hath wrought in some to pretend Salvation thereby whilst being in a State of Degeneration their Consciences are poluted and Sin reigning in their Mortal Bodies Then we may also say that the man of Sin was Dethroned Then the Old Man with his Deeds was put off and the New Man which as the Apostle saith Eph. 4.24 After God is created in Righteousness and True Holiness was put on Again 't is observable that the words Not Imputing their Trespasses unto them do only argue that their Trespasses were forgiven as necessary to a state of Reconciliation with their Maker but doth not at all hold forth that they could be in such a state whilst either their former Sins were not Forgiven or whilst they were actually committing Sins and Trespasses anew after that they had been through the Mercies of God made Partakers of such Forgiveness And as to these words of the Apostle That we might be made the Righteousness of God in him we also say it will not from thence follow that Man can become a Partaker of the Righteousness of God whilst Sin is in Dominion in him For the State spoken of is a State in Christ. Now the Testimony of the Apostle in the very same Chapter Verse the 17th is on this wise If any man be in Christ he is a new Creature old things are past away all things are become new And though this New State was a State wherein Man was Freely Justified by Grace and brought into the glorious Liberty of the Sons of God and was Redeemed from under the Law which consisted in Carnal Ordinances that made not the Comers thereunto Perfect Heb. 7.19 as pertaining unto the Conscience though the bringing in of a better Hope did yet notwithstanding we do not find any ground to believe that the Liberty and Freedom man was thereby brought into was such a State wherein he was not to be subject to a Law Rom.