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	cup_n	eat_v	13,173	5	7.8905	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66588	The spirit of delusion reproved, or, The Quakers cause fairly heard and justly condemned being an answer to William Penn, George Fox, George Whitehead, George Keith, Edward Burroughs, and several other the most leading men amongst them : wherein their horrid perversion and false and dangerous interpretations of above 50 distinct texts of Holy Scriptures are plainly evinced / by Thomas Wilson, rector of Arrow in Warwick-shire.	Wilson, Thomas, 17th cent.	1678 (1678)	Wing W2938; ESTC R33673	83,618	179

Spirit doth signifie as to some men Heathens namely and the darkest and wickedest the least measure of light and the smallest spiritual operation and motion in the Heart you understanding that it is given to every man And this so ill agreeing with the Apostles discourse it was necessary that you should take away the emphasis as you have done saying a manifestation of the Spirit is given to every Man But what reason and authority you have for so doing I know not the Greek having its Article which commonly enough is emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but especially there being the greatest emphasis in the thing it self the manifestation of the Spirit the Apostle expressing it by many eminent Gifts such as Tongues Miracles c. and not saying one ordinary thing of it such namely as is the light in every man Heathens as well as Christians G. K. Help p. 2. Eating and drinking Damnation spoken of 1 Cor. 11. is where this discerning of the Lord's Body is not rightly made the Dead and Crucified Body from the Living Body the living Soul as it is first from the quickning Spirit which follows after Surely men may say any thing when they assume the liberty of proving nothing The Text is this He that eateth and drinketh unworthily eateth and drinketh Damnation to himself not discerning the Lord's Body Not discerning it in what I demand In eating and drinking you must say if you will speak according to the Apostle I demand further in eating and drinking what This Bread and Wine you must answer which the Lord ordeined in remembrance of his Death if you will again speak as the Apostle doth Friend Dost thou eat and drink this I neither do nor will must thou reply according to thy opinion and practice I tell thee then that thou discernest not the Lord's Body according to the mind of the Apostle in this place And it is no wonder that thou hast invented a strange interpretation hereof so long as thou wilt have nothing to do with the Institution Do this in remembrance of me But since the Apostle speaks of the Lord's Supper shew that he means here that another body is to be discerned than that which is to be remembred as Crucified whereof the Bread and Wine are Symbols Shew a syllable here that intimates a spiritual body I will shew thee and I wish thou would'st learn thy duty what it is according to the Apostles mind to discern the Lords Body viz. to come to the Supper of the Lord not as to a common Feast but with heavenly affection and all due preparation of Soul minding his Death the death of so great an one as the Son of God the Lord of Glory and not of an ordinary man and that ignominious and painful the death of the Cross his Love herein and the Love of his Father and our inestimable benefit eternal Redemption so as to be sutably wrought upon by all Thus much you might have learned from the Apostle if you had observed his words who tells us that as for eating and drinking that is after the common manner we have houses to do that in but this bread is Christ's Body broken for us and this Cup is the New Testament in his Blood and we are to examin our selves and to receive these in remembrance of him shewing forth his Death herein And I pray you what is here unworthy of a Christian and unfit for you to do what that is mean and elementary and not divine enough for the best But as for your discerning of the Lord's Body his dead Body from his living Body the living Soul from the quickning Spirit as you intend it not of his Supper so hath it nothing to do with the Text. J. N. Love to the Lost p. 54. c. This was Instituted by Christ as they sate at Meat and did eat and so often as they did eat and drink thereof they were to do it in remembrance of him shewing his Death till he came And this was that the Apostles received of the Lord and was practised in the purity of the Church which breaking Bread from house to house did eat their meat with gladness and singleness of heart And this was to be done at all seasons when they eat and drank in their eating and drinking they were to do it to the Lord and herein to have communion with his Body and Blood Yea when they were to have communion with the Gentiles they were to partake of the Table of the Lord 1 Cor. 10. Many excess having overtaken them for want of eating always in his fear and in remembrance of his coming have put his coming afar off into another world and are become reprobate in the Faith as to his appearance and to avoid this it was that the Lord Jesus commanded his Disciples in eating and drinking to shew forth his death till he came It must needs be that they return into the pleasures of the flesh that discern not his Body in their eatings who is the Body of all creatures And this is known from the Lord in the Eternal to be the true end of the Supper of the Lord instituted and appointed that in remembrance of his death they might be kept from all excess It is easie to say This is from the Lord but nothing is more dreadful than to lay Errour upon the Holy Ghost notwithstanding the people out of reverence to that holy one believe it and reverence the Assertor Shew a syllable that intimates that our Lord instituted his Supper for a remembrance of his Death in our ordinary daily eating and drinking or that the reason he took Bread and Wine when he did eat the Passeover with his Disciples and said Take eat this is my Body Drink ye all of it for this is my Blood This do in remembrance of me was to shew us that whenever we take our common meals we should feed our selves in his fear as the remembrance of his Death requires Nothing is more clear than that he meaneth a peculiar eating and drinking For says he This is my Body This is my Blood Is all Bread and Wine his Body and Blood or do they so signify Nay though there be on our Tables neither of these creatures but only Butter and Cheese and Eggs Beer and Water and Milk Again the Apostle doth not say as oft as ye eat and drink but as oft as ye eat this Bread and drink this Cup you shew the Lord's death 1 Cor. 11. manifestly distinguishing this Bread and Wine from Cabbage and Ale and whatsoever else is our common food And again 1 Cor. 10. The Cup of Blessing which we bless is it not the communion of the Blood of Christ Is every Cup this And chap. 11. Let a man examine himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit and so let him eat of this Bread and drink of this Cup. I pray you must we examine and fit our selves whenever we eat and unless we do so forbear all

up thither and so is every regenerate man at present So that it is no strange or peculiar thing which our Saviour said of himself viz. that he was then in Heaven whilst he discoursed with Nicodemus Joh. 3.13 5 And I would then know how he passed through two Heavens or thought he did so for whether this were real or a vision is all one the vision signifying as much as the real motion And if you please I would understand also from your inspiration not conjecture what these two Heavens are which he passed to come to the third For alass I only take the one to be that of the Clouds and the other that of the Stars it being of old said The Clouds of Heaven And the Stars of Heaven But perhaps you can inform me of two other as well as a third hard by us somewhat alike comfortable 6 Being curious I would yet know how St. Paul's Body was or might be caught up Vnto this third Heaven a spiritual substance just before his Face For methinks it should then rather have been said his Body was caught or drawn into it Be truly serious and tell me whether Christ ascended up above the Clouds I mean ten or twenty Miles distant from Earth upward And since we read that at his Death he said to the Thief This day shalt thou be with me in Paradise whether their Spirits ascended upward as the Spirits of Men do especially since this Paradise is the third Heaven vers 4. In the mean time I go on with your words Ibid. p. 7. And out of these Heavens doth the Seed of God come who soweth it in the heart of Man and formeth it by his own immediate power and watereth it with influences from Heaven which have of the vertue and breath of his own eternal Life and Spirit in them whereby this Seed groweth up into a perfect substantial birth of one Heavenly and incorruptible nature which is Christ formed within the Body of Christ his Flesh and Blood which cometh down from Heaven and giveth Life unto that Soul or Life of Man which eateth it and feedeth upon it and it is called the Body and Flesh and Blood of Christ because his eternal Life and Spirit dwelleth in it immediately and communicateth unto man the knowledg of the glory and beauty of himself only in and through this Seed and Birth G. F. Catechism p. 142. They tell me of Christs human Flesh and human Body Doth Scripture speak of such things is not his Flesh from above and doth not Christ say his Flesh comes from above which was the Bread Ans. It was the first Adam who was earthly but the second is Heavenly The Text which proves as you suppose that Christ hath another Body besides that which was visible Flesh and Blood of a spiritual substance besides the material which he took of the Virgin which giveth Life unto the Soul which feedeth on it by the Spirit which dwelleth in it communicating of the knowledg of the glory of himself through the Seed of God is Joh. 6.50 51. This is the Bread which cometh down from Heaven that a Man may eat thereof and not Die I am the living Bread which came down from Heaven If any man eat of this Bread he shall Live for ever And the Bread which I will give is my Flesh which I will give for the Life of the World From whence I suppose you would argue thus The Flesh here spoken of came down from Heaven The visible flesh came not down from Heaven Therefore the visible Flesh is not here spoken of I deny the Major and for this reason because the Text says not the Flesh came down from Heaven Which therefore you must prove by consequence thus The Bread came down from Heaven The Flesh is the Bread Therefore the Flesh came down from Heaven I Answer The Bread in the Major signifies whole Christ. As it is said I am the Living Bread and vers 48. I am the Bread of Life And though he speak of himself as then he was both the Word and Man that he came down from Heaven I came down from Heaven yes and said that he the Son of Man came from thence vers 62. What and if you shall see the Son of Man ascend up where he was before Chap. 3.13 No Man hath Ascended up to Heaven but he that came down from Heaven the Son of Man which is in Heaven Yet as the Son of Man he came not from thence but as the Word But Flesh in the Minor is not the Bread as that signifies whole Christ but only part of Christ. Now that may be affirmed of whole Christ or of his Person which cannot be affirmed of every part of him As your selves will grant that he came from Heaven and yet deny that his visible Flesh which is part of him did Wherefore though the Bread came down from Heaven and the Flesh is Bread it will not follow from hence that the Flesh came from Heaven unless either all the Bread which is Christ came from thence or the Flesh is all the Bread that is to say all Christ. Form the Syllogism as it ought thus and you may the easier discern your error All the Bread of Life came down from Heaven The Flesh is some of the Bread of Life Therefore the Flesh came down from Heaven Or thus all the Bread of Life came down from Heaven Some Flesh is the Bread of Life Therefore some Flesh came down from Heaven For the Major is false which affirms all the Bread of Life to come down from Heaven For all the Bread of Life is all Christ and all Christ came not down from Heaven For his visible Flesh did not and yet his visible Flesh is some of the Bread of Life I will use the like Arguments for Proof of the descent of Christ's visible Flesh and leave you to answer them because in so doing you will answer your selves The Bread here spoken of came down from Heaven The visible Flesh is the Bread here spoken of Therefore the visible Flesh came down from Heaven The Minor I prove That which Christ gave for the Life of the World is the Bread here spoken of as the Text affirms The Bread which I will give is my Flesh which I will give for the Life of the World The visible Flesh Christ gave for the Life of the World Therefore the visible Flesh is the Bread here spoken of Again the Son of Man came down from Heaven The Son of Man is visible Flesh Therefore visible Flesh came down from Heaven Again all the Bread of Life came down from Heaven The visible Flesh is some of the Bread of Life Therefore the visible Flesh came down from Heaven Perhaps an Instance may be more clear to you and therefore say I thus Redemption came from Jerusalem The Mony is the Redemption Therefore the Mony came from Jerusalem Which yet will not necessarily follow because it might be taken up

suppose in England by him that came from Jerusalem and redeemed Slaves by that Price paid Now to shew the contrary to your assertion 1 Let us put into the Text the visible Flesh and see whether it cannot be said as it is without any incongruity I am the Living Bread which came down from Heaven If any Man eat this Bread he shall Live for ever And the Bread which I will give is this my Flesh which your Eyes behold which I will give for the Life of the World or say we And the Bread which I will give is my Life which I will give for the Life of the World for that that is the meaning of giving his Flesh for the Life of the World shall be shewed anon And that he gave his Bodily Life that which he took of the B. Virgin for the Life of the World I hope you will not deny But the words being thus put there is no incongruity but it is the very same in sense with the Text and therefore the visible Flesh of Christ is here meant So that the whole is this Christ who now was Man having said that he is the Bread of Life which came down from Heaven shews in one eminent particular wherein he is so viz. in Dying for us he being likewise the Bread of Life in other respects namely as to his Doctrine and Spirit and raising unto eternal Life at the last day Which Death is our eternal Life as Bread is our Temporal 2 From these last words I will give my Flesh for the Life of the World I prove that the Flesh and Blood here spoken of are not a spiritual invisible substance which you Imagine Christ always dwelt in and brought from Heaven with him but that visible which he took of the Virgin For to give his Flesh for the Life of the World signifies to offer up himself a Sacrifice for Sin by Death upon the Cross thereby obtaining Life for the World Pardon and Redemption As is manifest from the like expressions which frequently occur Mat. 20.28 The Son of Man came to give his Life a Ransom for many Eph. 5.2 Christ hath given himself for us an Offering and a Sacrifice to God Heb. 9.28 He was once offered to bear the Sins of many Chap. 3.14 As the Children are partakers of Flesh and Blood he himself likewise took part of the same that through Death he might destroy him that had the power of Death the Devil And it being altogether thus spoken of his visible Flesh it is sure enough that this place speaketh of the same For shew another Text if you can that speaketh thus of a spiritual Flesh of his But then the importance of the Phrase being such as you have heard you must affirm that the spiritual Flesh was offered and Died and so obtained Redemption for us Which is altogether a stranger to the Scripture Whether you will affirm this I cannot tell But this we all see that you Interpret the Life which is by Christ's Flesh viz. The spiritual which you phansie of his quickening of our Souls by his Life and Spirit which dwelleth in us Which is quite another thing than to give it for the Life of the World that importing Dying as a sacrifice and atoning for Sin 3 The Flesh and Blood here are two distinct things vers 53. Whereas the spiritual substance which you imagine can have but one part And moreover the Flesh forasmuch as the giving of it as hath been proved signifies Christ's Death must needs be that which was Broken and the Blood that which was shed And accordingly the Bread and Wine which our Lord Ordeined in remembrance of his same Death are symbols of this same Flesh and Blood and of no other 1 Cor. 11. Mat. 26. This is my Body which is Broken for you This is my Blood which is shed for you But spiritual Flesh cannot be broken nor spiritual Blood shed and indeed there are not these two distinct parts in a spiritual substance nor are the Bread and Wine in the Lord's Supper symbols of such and therefore we must conclude that such are not here meant Im. Revel p. 55. Scripture is frequent in its testimonies concerning the appearance of Jesus Christ in his Saints Can any thing which is without Man speak so immediatly to the Soul as Christ who made it and is in it and comes in for that end to reveal himself and his Father therein and so to fulfil that Prayer of his Joh. 17.24 Father I will that they whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me But this Text speaks not of the Saints being with Christ and beholding his Glory whilst they are upon Earth by his operation in their Hearts but of their real presence with him in Heaven after this Life and then and as so present beholding his Glory For as he departed out of this World to be in the place where he is and to receive the Glory there which he hath vers 1. The hour is come Glorifie thy Son Vers. 5. Glorifie thou me with thine own self Ver. 11. I am no more in the World I come to thee Chap. 7.39 Jesus was not yet Glorified Chap. 20.17 I am not Yet ascended to my Father Eph. 1.20 God raised him from the Dead and set him at his own right hand in the Heavenly places 1 Tim. 3.16 Received up into Glory vide Joh. 6.62 So must we likewise depart hence that we may be in the same place with him and behold as there present his Glory For thus it is said 2 Cor. 5.6 Whilst we are at home in the Body we are absent from the Lord. Phil. 1.23 I have a desire to depart and be with Christ. 1 Joh. 4.2 When he shall appear we shall be like him for we shall see him as he is And plain enough is it that our Saviour speaks not of our Beholding his Glory whilst we are absent from him but when we are in the same place with him I will that they be with me where I am that they may behold my Glory And that really and personally there by a proper local removal hence as himself went thither For thus says he vers 11. I am no more in the World I come to thee Whereas then he prays that they that are his may be with him it is manifest he means that they might come to the Father as he did be removed from Earth into Heaven for the same says he of those that lay down their Lives for him Which must therefore needs mean their being with him in the other World so as to be glorified and receive eternal Life Chap. 12.25.26 He that hateth his Life in this World shall keep it unto Life eternal If any man serve me let him follow me and where I am there shall also my Servant be So says he to the Jews Chap. 7.33.34 Yet a little while I am with you

his Religion for ought we know all depending as the History of the Gospel shews us upon his being made the Son of Man In Conscience can you say that to deny all this doth nothing advantage Antichrist's Kingdom Or to confess it all it being our right Faith doth nothing hinder his Kingdom and advantage Christs Wherefore then hath Christ given us this Faith Will not Antichrist deny Christ's coming in his Flesh that he may frustrate all the benefits that proceed from thence and spoil our whole belief on him You may be sure he will if he can do it by any means handsomly either covertly or more openly as he sees he can prevail and that he hath done it you shall see anon No but say you He will not deny his bodily appearance at Jerusalem being he knows it will never harm his Kingdom so to confess him come provided Christ's Kingdom be not set up in the heart If this be right I may likewise say Nor will the Devil deny God being he knows to confess him will never harm his Kingdom provided God be not worshipped Upon this account I begin to conjecture that by and by we shall indeed have no Antichrist For it may likewise be said Neither will he deny Christ's coming from Heaven his Divinity his being the Son of God and the Christ being he knows it will never harm his Kingdom so to confess him provided Christ's Kingdom be not set up in the heart Yet he is said to be the Liar that denieth Jesus to be the Christ and the Son of God 1 Joh. 2. Who then at last is Antichrist He say you That denies him the Son come in the revelation of himself in the heart But say I again Nor will Antichrist deny this seeing to confess him so come will never harm his Kingdom provided yet Christ's Kingdom be not set up there So that it is come to pass as I feared it would that at this rate we have no Antichrist neither one nor other And it were happy for us if he were thus whifled out of the world But hereby the vanity of your proviso appears Say we then bluntly without any proviso at all as St. John doth He truly is this wicked Antichrist that either denies Christ come in his Flesh or denies him to be the Christ or denies him to be the Son of God You say further Every Spirit that confesseth Jesus Christ is come in the Flesh is of God But the Pope and his train and the vilest Sinners have confessed Christ come in the Flesh at Jerusalem yet are not of God So say I Whosoever confesseth Jesus to be the Son of God and the Christ is of God is Born of him and God dwelleth in him and he in God you know the same St. John likewise asserts it But the Pope and his Train and the vilest Sinners have confessed Jesus to be the Son of God and the Christ and yet are not of God nor are Born of him nor dwell in him nor he in them Yet for all this he that confesses not Jesus to be the Christ is Antichrist as the same divine Author also asserts and therefore likewise so may he be and so say I still notwithstanding your reasoning he is that confesses him not come in his Flesh at Jerusalem Yes and hear you again the Pope and his Train and the vilest Sinners have and do confess that Christ come in the Hearts of his Saints yet are they not of God If you mean or shall so reply they resist him when he comes in their own Hearts I tell you every Wicked man doth so and yet every Wicked man is not Antichrist in St. John's Sense And surely you know the difference betwixt resisting him and denying him and discern I hope what kind of persons our Apostle speaks of when he says in this place Try the Spirits because many False-Prophets are gone out into the World Namely that he doth not mean that every Wicked Man be Tryed but some sorts of Prophets that we may not be Poisoned with false Doctrine As you may learn again from these his precedent words Believe not every Spirit They say you again that deny Christ come in their Flesh to destroy Sin are Antichrists So say I are they that deny him come in his own Flesh to destroy the Devil But Antichrist say you further doth not deny this Well if there be not such an one now the times are altered for I am sure there have been many such heretofore Or if you think I am mistaken in calling them by so ill a name that have only denyed Christ's Flesh and Bodily appearance at Jerusalem speak it out and let us moreover hear what we may more truly call them They have ignominy enough among the Antients Some of whose words I will recite that you may be convinced there have been such Men and may see what they thought of them Ignatius Ad Tral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There are some vain Talkers and Seducers mixing poyson with sweetness They reject Christ's Nativity of the Virgin Some as if they were Infidels and without God say Christ was only in appearance a man and took not a true Body and suffered and died in appearance Fly these ungodly Heresies for they are the invention of the Devil Ad Smyrn I warn you of these Beasts that have the shapes of Men. For if the Lord was seemingly in a Body and Crucified in appearance then I am now likewise bound for him in appearance He that says Christ had not Flesh perfectly denies him If any man believe him not to have been conversant in Flesh and confesses not his passion and his blood shed he cannot obtain eternal Life Ad Phil. He was truly Born truly increased did truly Eat and Drink was truly Crucified truly arose He that believes not this differs not from his Crucifiers For the Prince of the World rejoices when any one denies the Cross as knowing that the confession hereof is his destruction Thus again Ad Eph. Hear we another Irenaeus L. 1. C. 22. Saturninus affirms the Saviour was not Born nor had a Body but was only man in appearance Chap. 25. Carpocrates says Jesus was not Born of a Virgin but was the Son of Joseph and Mary after the manner of other Children and that after his Baptism Christ descended into him from the supream God in the shape of a Dove and in the end Christ flew away from Jesus and Jesus suffered and rose L. 3. C. 11. The Gnosticks affirm that the Word and Christ did not come into the World that the Saviour had not Flesh nor suffered But some of them say Jesus was incarnate and suffered whom they affirm to have passed through Mary as Water doth through a Pipe The opinion of all the Hereticks is that the Word was not made Flesh. Hear another Tertullian Adv. Haer. Chap. 46. Basilides the Heretick says Christ was without the substance of Flesh that he suffered not of the