Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	bread_n	break_v	wine_n	7,251	5	7.9309	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47191	Truths defence, or, The pretended examination by John Alexander of Leith of the principles of those (called Quakers) falsly termed by him Jesuitico-Quakerism, re-examined and confuted : together with some animadversions on the dedication of his book to Sir Robert Clayton, then Mayor of London / by G.K.	Keith, George, 1639?-1716.	1682 (1682)	Wing K225; ESTC R22871	109,893	242

the World or was it his coming to dwell in them Now saith I. A. to all this first he alledgeth It was a meer Circumstance the doing of it at night and after Supper and so is no Essential part of the Action But he giveth no proof of this And if men take a liberty to change one Circumstance why may they not change all the rest as well as that one As for Example why may they not say that Bread of Wheat and the Wine are but Circumstances also seeing Eating and Drinking may be without either Wheat or Wine as well as it may be any other time then at Night Again why may it not be said that the whole Action is but a Circumstance in respect of the thing principally intended which was to signifie our Spiritual Eating and Drinking of Christ his Body and Blood which may be very well without the outward Eating and Drinking as all Protestants do generally acknowledge and thus the outward Eating and Drinking is but a Circumstance as well as the time And surely the time doth seem no less to have signification than the Eating and Drinking it self had to wit that it was at Night for that time when Christ suffered was the Evening or last part of the Covenant Dispensation wherein he gave them a Sign or Figure suitable to that present Dispensation and was not to continue as a binding thing after the Gospel day or Dispensation should clearly break up or be dispersed And it doth plainly enough appear that in the primitive times they who used that Solemnity they laid weight upon the circumstance of the time doing it at Night and after Supper which came in process of time to be changed to the doing of 〈◊〉 the 〈◊〉 or before Dinner And if Christ 〈…〉 intended some weighty significatio● 〈…〉 ●ircumstance of time to wit at 〈…〉 the Passover I see not 〈…〉 of time is so carefully 〈…〉 ●angelists Hence from the 〈…〉 of time I bring an 〈…〉 Christ did at that time and 〈…〉 do until he came is no Gospel 〈◊〉 because it was done in the Night or Evening of the Old Covenant Dispensation and consequently was to come to an end with it Although for the weakness of some it was continued for a time in the Primitive Church after the Night of the Old Covenant was expired and the day of the Gospel Dispensation was clearly broke up And another Argument we have that the outward Bread and Wine is but a Figure of Christs Flesh and Blood and not his real Body as all Protestants acknowledge and consequently is no Gospel Ordinance which consists not in the Figures Types and Shaddows that were proper to the Law but in the things signified by them Again whereas I. A. doth alledge That Christ commanded it to be done It is granted he commanded it for that time and for some time to come until the darkness of the legal Dispensation should clearly ●anish and be dispelled from the Eyes of the Disciples which was not ●udde●ly done but required a time And many 〈…〉 believe in Christ were but 〈◊〉 and could not easily be weaned from 〈◊〉 observation of outward Figures and 〈◊〉 and therefore Christ gave them thus 〈…〉 to condescend to their weakness to bring them off from the Law and the Figures Types and Shaddows thereof by degrees as they were able to bear But it doth not follow that because Christ commanded it unto them for that time or sometime following that therefore it is a Gospel Ordinance seeing he commanded them as expresly divers other things which I. A. and his Brethren acknowledge are no Gospel Ordinances As the washing one anothers Feet also That they should go and tarry at Jerusalem for certain days and wait for the Promise of the Father And he bid them Provide neither Bag nor Shoes nor Money when they went forth to Preach But I suppose none of all these will I. A. or his Brethren plead to be Gospel Ordinances And even as his commanding them to tarry at Ierusalem until they received the Promise of the Father which was the Spirit to wit in greater measure than formerly it was given unto them did not oblige them to stay longer So his commanding them to use that solemn and peculiar commemoration of his Death until he sh●uld come did not oblige them longer than until that his coming But now the Question is What coming did Christ mean whether his last coming at the end of the World or his Spiritual coming to dwell in them and feed with his real Flesh and Blood Spiritually received which is more than the Figure We say it is his Spiritual coming in his Saints but I. A. and his Brethren say It is his outward coming which yet he hath not proved for all his wrangling And instead of proving what he saith he not only abuseth us with bad words as calling us Possest with a blind and deaf Spirit but most falsly alleadgeth on us that we hold Christ did not dwell in his Apostles before that time when Christ took the Bread For we say no such thing nor is any thing of that sort insinuated in the Queries Only That Christ did promise unto them that he would come and dwell in them to wit in a more abun●ant measure and clearer way of manifestation suitable to the Gospel Dispensation than formerly they witnessed under the Law Nor will this argue that either the Apostles were wholly unconverted or unregenerated at that time all this is but the bare imagination of I. A. his Brain and no just or true consequence from our words And whereas I. A. Querieth Did not Christ dwell in these Corinthians whom Paul writes to I Answer he did in some measure but yet in diverse of them he did not dwell in that measure or manner of clear manifestation as was promised for Paul said unto them He could not write unto them as spiritual but as carnal and he fed them with milk and not with meat which plainly imports that many of them was short of that measure and degree of Spirituality which the pure Gospel state required And as for 1 Cor. 11. 23 24. Which I. A. bringeth to prove That the outward Eating is a Gospel Institution I Answer that place 1 Cor. 11. 23 24. contains no Institution of it at all but only an Historical relation of what Christ did and said that night to his Disciples Nor did Paul say that he received a Command from the Lord or delivered a command unto them concerning Bread and Wine but that which he received and delivered unto them from the Lord was the knowledge of what the Lord did and said at that time And though this practise was continued in the Church of Corinth for that time and perhaps in other Chruches this proves it not be a Gospel Ordinance more than Water-baptism or Circumcision both which were practised by many that did believe in those times And here again I. A. falls into his old trade of fal●ly

when done with godly Fear Prayer and Thansgiving and remembring the Lords Death 8. Seeing it is clear from Luke 22. 17 18 19 20. that Christ did take the cup twice once before he gave them the bread and once after bidding them do the same why take ye the cup but once was this only a bare circumstance 9. Is not the Apostle Paul 1 Cor. 10. 15 16 17. to be understood of quite another Bread and Cup than that which is visible and outward when he saith I speak as to wise men judge ye what I say did he not say this because he was to speak of the Bread and Cup in the mysterie as it was altogether a spiritual and invisible thing to wit the real body and blood of Christ spiritually received which none but the spiritually wise could understand The cup of blessing which we bless is it not the communi●n of the blood of Christ The bread which we Break is it not the Communion of the body of Christ For we being many are one Bread for we a●e all pa●taker● of that one Bread Is it not clear from all this that Paul speaks not of any visible and corruptible Bread but of Christ himself as he is spiritually and invisibly received by Faith whom he calls the same spiritual meat and drink which the Father 's received of old see the same Chapter Verse 3 4. 10. Do any receive the Supper of the Lord or Sup with the Lord but such as open to him and hear his voice according to Rev. 3. 20. And is not this Supper or Supping with the Lord altogether inward spiritual and invisible Now whereas I. A. doth alledge that the Querist hath mistaken the second Epistle of Paul to the Corinthians for the first because h● citeth these words in the second Epistle For the things that are seen are but temporal but the things which are not seen are eternal I Answer that the Apostle Paul writeth to the same purpose in the first Epistle and that much more clearly calling Christ the spiritual Meat and Drink as he is spiritually and invisibly received by Faith CHAP. X. J. A. in his pretended Survey of the seventh Query which is concerning the Sabbath-day alledgeth That the fourth Commandment requireth to keep Holy unto God one day of seven and seeing that fourth Commandment is Moral it extends to all Ages of the World But in Answer to this as that the fourth Commandment required one day in seven so it expresly mentions that day to be the seventh and not any one other of the seven for the said fourth Commandment did plainly bind the Iews to the seventh day which was not lawful for them to change to the first And whereas I. A. alledgeth That the Accomodation to the particular time or Diet to the last day of the Week is indeed Abrogated but not the substance of the Command By this he quite overturneth his former Assertion That the fourth Commandment was simply Moral for if it was simply Moral nothing of the least Circumstance of it could be Abrogated But some of I. A. his Brethrem●are more wary and considerate who say The fourth Commandment was partly Moral and partly Ceremonial The Ceremonial part of it was that it tyed to the seventh day the Moral part of it was and is partly that it requires some competent time to be appointed for the Worship of God both private and publick laying aside all Worldly occasions for that time as well out of our Minds as hands without tying to any limited day of seventh or sixth And partly again in respect of its Spiritual signification for the outward Sabbath of the Iews was a Type or Shadow of Christ in whom all True Believers find rest to their Souls from all their heavy Labours and Toils and that Christ is the thing signified by the Sabbath is clear from Coloss. 2. 16 17. Again that neither I. A. nor his Brethren hold the first day of the Week in that strickness of a Sabbath as the fourth Commandment required is clear because the said fourth Commandment required That in it they should not do any work which elsewhere in Scripture is more particularly set down That they were not to kindle a Fire on the Sabbath and he that gathered sticks on the Sabbath-day was to be stoned to Death All which proveth that the Sabbath of the Iews was Typical and consequently that the Morallity of it was principally its Spiritual signification as it did hold forth Christ no less than the other Types and Figures But I. A. alloweth people to kindle a Fire on that day and to Boil and Roast Meat as plentifully as on other days if he be of his Brethrens mind who commonly Feast on that day and have a larger Table than at other times And although I. A. undertake the Vindication of the Church in Brittain yet he cannot be ignorant that the greatest part of his Episcopal Brethren were and are of another mind viz. That the keeping of the First day of the Week is no Moral Command else they would never have allowed Playes and Markets to be kept on that day And Calvin whose Opinions I. A. followeth but too much in other things did not hold That the keeping of the first day was any Command of God but simply that the Church had agreed to it to meet on that day And he saith plainly They might have chused another day as well as that Now the Query saith That the Saints did meet together this is Scripture so we acknowledge that the Saints did meet together on the first day of the Week and so we do according to their example and also we acknowledge that some considerable part of our life time is to be set apart for the solemn Worship and Service of God and this not only the Scripture Testimony but the Law of God in our hearts doth require And we further judge that rather more of our time is to be given to the Service of God solemnly se● apart from all worldly occasions now under the New Testament and that Servants and Beasts may have rest for God requireth that mercy be shewn to them also than was formerly under the Law by vertue of the fourth Commandment And therefore we have Meetings and other times of Retirement at other times of the Week than on the first day As also we do generally abstain from Bodyly Labour on the first day of the Week although we cannot call it the Christian Sabbath for that were to put it in the room of Christ But what abuse and profanity is it to pretend to set apart a day only for the Service of God and yet to spend it worse than any other day of the Week for most part to wit in Idle Communications Playes and Drinking as too many of I. A. his Brethren openly do And now let us see further what I. A. doth alledge for the first day of the Week its being appointed to be kept for a Sabbath One