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	eat_v	word_n	5,813	4	4.5462	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77514	Two treatises: I. The saints communion with Jesus Christ, sacramental, spiritual, and celestial; wherein ministers and Christian are excited to a conscientious administration, and participation of that, of late-time, in many places, too much neglected ordinance, the sacrament of the Lords Supper; wherein that great controversie of a free admission is debated. II. Acquaintance with God; the nature of it opened, the practice perswaded, encouraged, directed, cautioned. / As it was lately delivered to the Church of God at Great Yarmouth, by John Brinsley, minister of the Gospel there.	Brinsley, John, 1600-1665.	1653 (1653)	Wing B4735; Thomason E1547_1; ESTC R209457	66,672	237

unwarrantable mixtures Sacramentall elements not to be changed or adulteruted We know what is said of the Word Revel 22.18 If any man shall adde unto these things God shall adde unto him the plagues written in this booke And truly of no lesse dangerous consequence is it to adde to the Sacraments whether to the number of them or to the substance of them or to the significant Ceremonies about them Herein let Christians have an eye to the first patterne and cleave as close to that as may be without either Addition or Subtraction both which Papists are eminently guilty of in the Sacrament of the Lords Supper of the one in taking away the Cup from the people and so giving them but a halfe Sacrament of the other in mingling water with their wine which whatever shew of wisdome it may carry with it as Paul saith those legall observances kept alive by some in his time did Col. 2.23 yet it is no other but a peice of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship which God will never owne or approve There is a first Observation Sacramentall wine the same before and after Consecration Obs 2. The fruit of the Vine Such was this Sacramentall Cup before Consecration and such it was after so our Saviour here expresly calleth it That Cup which in the verses fore-going he had blessed in this verse he calleth the fruit of the vine Where then is that Transubstantiation which they of the Church of Rome dreame of who tell us that the very substance of the Elements is changed by the words of Consecration so as they remaine no longer Bread and Wine but the Body and Bloud of Christ under those formes and appearances now surely this was a mystery which our Saviour took no notice of which if he had he would not still have called the Sacramentall Cup as here he doth after Consecration as if it were purposely to prevent all misconceivings about his former figurative expressions the fruit of the vine Obs 3. Againe this Sacramentall Cup our Saviour himselfe here drinketh of Christs communion with his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. in Mat. 26.28 An argument against Transubstantiation and Consubstantiation Manifestum argumentum contra Transubstantiatores Consubstantiatores Parae ad loc so much is here plainly intimated and implied I will not drinke hence-forth so then he had drunke of it at that time communicating with his Apostles in eating of the same Bread and drinking of the same Cup with them which Chrysostome writing upon the former verse observes and if so here is then another stone as Paraeus observes to throw at the forehead of Romes Goliah their doctrine of Transubstantiation as also the Lutherans doctrine of Consubstantiation both which are strucke dead with this one blow If Christ himselfe did eate of the Sacramentall Bread and drinke of that Sacramentall Cup with his Apostles then certainly it was not for substance his owne Body and Bloud What shall we imagine him to feed upon himselfe to eate his owne flesh to drinke his owne bloud Of all Arguments taken up and made use of against these two dangerous errours I know none more strongly concluding and clearly convincing then this which let it therefore be laid up carefully and remembred for the establishing of our hearts in the truth of God against them Q. Why Christ communicated with his Apostles in the Supper But it may be demanded wherefore did our blessed Saviour thus communicate with his Apostles Why did he eate of that Sacramentall Bread Why did he drinke of that Sacramentall Cup Had he any need of either A. Not so being himselfe the Substance he had no need of those shadowes being himselfe the thing signified he had no need of those signes Neither could he expect any benefit to himselfe from this Ordinance yet he participateth in it even as before he had submitted himselfe to the Sacrament of Baptisme to be baptised by John not that he had any need of it being the immaculate Lamb of God free from all defilement of sinne hee needed no washing or expected any benefit by it but that hee might fulfill all righteousnesse So he tels the Baptist Mat. 3.15 yeelding this as a reason of his submission to that Ordinance Thus it becometh us to fulfill all righteousnesse To this end he came into the world Christ fulfilled the righteousnesse both of the Law and Gospel and this he did he fulfilled all righteousnesse the righteousnesse of the Law and thereupon it was that he submitted himselfe to these legall Ordinances the two Sacraments of the Old Testament Circumcision and the Passeover And in like manner he was to fulfill all the righteousnesse of the Gospel and thereupon he submitted to these Gospel-Ordinances the Sacraments of the New Testament Baptisme and the Supper which he did not for his owne benefit but ours Thus was he Baptized that he might confirme Johns Baptisme and sanctifie ours And thus did he partake with his Apostles in this Sacrament of the Supper that he might commend it to them and us teaching us as by his Doctrine so by this his example In the generall Christians not to slight Ordinances not to slight Ordinances not to neglect much lesse contemn them What was the Lord Christ himselfe thus made under Ordinances as under Legall so under Gospel-Ordinances and shall any that call themselves Christians set themselves above them Shall he that was the Institutor and appointer of Gospel-Ordinances as being the Lord of them submit himselfe to them and shall any who call themselves his Servants advance themselves above them trampling upon them by a meane and low estimation as if they were empty and worthlesse dispensations as to them as some of late times have not spared to call them To all such let me speake in the words of our Saviour Mat. 10.25 It is enough for the Disciple that hee be as his master and the servant as his Lord Not above him far bee this Luciferian pride this worst of prides such is spirituall pride from every of us Farre be it from us upon this or any other ground Among other not the Sacrament of the Supper to contemn any Ordinance of God In particular not this Ordinance this sealing Ordinance the Sacrament of the Lords Supper slight it not neglect it not but with care and conscience in obedience to that command Doe this attend upon it and make use of it where we may injoy it according to Christs Institution What doe we see our Lord and Master Christ sitting at Table with his Apostles eating of the Sacramentall Bread and drinking of the Sacramentall Cup as it were beginning to them and us and shall not we pledge him imitate him It is that which our Saviour telleth his Disciples when he had washed their feet Joh. 13.15 I have given you an example saith he that yee should doe as I have done And the like I may say of this his

a pledge of their heavenly communion Sacramental communion Such is this Sacramental communion in the Supper First A sign representing it So it doth A sign representing the heavenly communion and that most lively specially as that Ordinance is now administred unto you and received by you in this Congregation where your sitting at the Table and there eating and drinking of the Sacramental Bread and Wine together Sitting at the Table a Mystical ceremony representing the communion of the Saints in Heaven carrieth with it a more lively representation and resemblance of that heavenly communion which one day you hope to have with Jesus Christ and with his Saints and Angels then any other form or manner of Administration doth or can do So much is not obscurely insinuated unto us in those expressions which our blessed Saviour is pleased to make use of in describing and setting forth that heavenly communion which he doth by sitting Matth. 8.11 Many shall come from the East and from the West and shall sit down with Abraham and Isaac and Jacob in the Kingdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accumbent sit down A metaphor taken from feasts or banquets where men of different conditions sit down together so having a civil communion one with another So do the guests whilest the servitors stand by as the story tell us Martha did while Lazarus with the rest sate at table with our Saviour Joh. 12.2 And so again by eating and drinking at the Table Luke 22.30 I appoint unto you a Kingdom c. That ye may eat and drink at my Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my Table An expression questionless derived from his last Supper which he had then administred where his Apostles sate down with him eating and drinking at his table Thus they then celebrated the Passover not standing which gesture was appropriated unto that first Passover in Egypt because they were to eat it in haste as Moses tells them Exod. 12.11 but sitting their ordinary table gesture as the Evangelists Matthew and Mark both express it Matth. 26.20 Mark 14.18 And in the same posture they celebrated the Eucharistical Supper sitting and eating and drinking at the Table Which was to them a representation of that heavenly communion which there he promiseth they should have with him in Heaven shadowing it out not onely in the actions of eating and drinking but also in the posture of sitting and eating and drinking at the table A gesture not subject to any just exception Which I desire it may be the rather taken notice of for the satisfying of such as make a scruple of the like manner of administration at this day Which being so conform and agreeable to the Primitive pattern cannot I am sure upon any just ground be quarrelled with Secondly As this Sacramental communion is a sign Sacramental communion a pledge of celestial so a pledge of the heavenly communion As a sign representing it so a pledge sealing assuring it to all the worthy receivers of that Sacrament And upon this double account amongst others it ought not to be neglected but conscientiously attended upon where it is according to Christs Institution held forth But Christians may not rest here External communion not to be rested in in such an external communion This Judas had he followed his Master in an outward profession as well as the rest of the Apostles he heard his word he participated with him in the Passover and for ought I know in the Supper also Yet had he nothing to do with this promise being first a Traytor to his Master and after his own executioner he went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own place as St. Luke tells us Acts 1.25 that is to that Hell which was a place more fit for him then that wherein he was among the Apostles and a place to which for his treachery and perfidiousness he was by God justly designed as that Text is commonly and I think properly expounded See then that we go further that we have an inward spiritual Inward spiritual communion to be sought after Rom. 6.5 invisible mystical communion with the Lord Jesus That being ingrafted into him not onely Sacramentally as all persons baptized are but really and truly united to him by faith and love we be made partakers of his Spirit which may transform us into his Image Eph. 3.17 That Christ may dwell in our hearts being present in us by the influence of his Grace and Spirit communicating to us the vertue of his death and resurrection Phil. 3.10 whereby we may be inabled to die unto sin and to live unto righteousness shewing forth his vertues expressing his life imitating his obedience in doing and suffering the will of our heavenly Father not onely hearing but receiving his words as the Apostles are said to do John 17.8 not onely eating of his bread and drinking of his cup in the Sacrament which many do upon earth who shall never eat or drink at his table in Heaven but that we eat his flesh and drink his blood applying the merits of his death unto our selves unto our justification looking up to him and by faith hanging upon him for a continual supply of his Spirit whereby we may be strengthned in the inward man Eph. 3.16 2 Cor. 3.18 and changed from glory to glory growing from grace to grace until we shall all come in the unity of the Faith and knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ as the Apostle speaketh Ephes 4.13 Having such a communion with this our blessed Lord and Saviour here in his Kingdom of grace upon earth we shall have a blessed Communion with him in his Kingdom of glory in Heaven where we shall drink of this fruit of the Vine new with him to all eternity Which honor and happiness may he vouchsafe to every of us To whom with the Father and the Holy Ghost be praise and thanks giving now and for ever Amen FINIS Acquaintance WITH GOD THE Nature of it opened The Practice Perswaded Incouraged Directed Cautioned As it was lately delivered to the Church of God at Great Yarmouth By John Brinsley Minister of the Gospell there London Printed by R. I. for Tho. Newbery at the three golden Lyons in Cornhil To the right Worshipfull the Lady ANNE WENTWORTH at her house in Somerleyton in the County of Suffolk Madam I Can not I may not forget those respects which my selfe some years since found from your late honoured Husband and your selfe how during my exile in the late difficult times from the * Great Yarmouth place to which God first called and hath since returned me you were pleased to provide me a residence and subsistance in your neighboring * The Island of Lovingland Patmos where for some time I exercised my Ministery first as a Teacher in a * Lownde Village near you and

communicating with them herein he gave them and us an example that we should doe as hee did And great reason we should doe so our blessed Saviour had no need of this Sacrament yet partakes of it to shew his subjection and obedience to Gospel-Institutions How much more then should we doe the like who if we know our selves cannot but know that we have continuall need of these Ordinances and this among the rest for the confirming and increasing of our faith and other Graces in us which if not fed with these Spirituall viands are as subject to decline and decay as our bodies through want of our ordinary repast Be excited then in the feare of God Christians excited to a conscionable attendance upon the Lords Supper you who now stand at a distance from this Ordinance and are strangers to it that you would labour to acquaint your selves with it and for you who have ingaged your selves to attend upon it that you would doe it more frequently more constantly more conscionably To set on which motion let me minde you Christ himselfe present at every Sacrament that you shall have Christs company at every Sacrament so runs the Promise Mat. 18.20 Where two or three are gathered together in my name there am I in the midst of them A promise which however it hath a speciall eye at the administration of Ecclesiasticall Discipline yet it extendeth generally to al other religious duties Where two or three are met together to pray to heare the Word there will Christ afford his presence in the midst among them and so he will in the celebration of this Sacrament Christ will ever make one at his owne Table being alwayes present there though not corporally as he was here with his Apostles yet spiritually And that 1. As a Spectator 1 As a Spectator observing 2. The Guests which doe come an Observer cying 1 the Guests so did that King in the Parable when his Guests were set who came to celebrate the Nuptials of his Sonne himselfe cometh in to see them Matth. 22.11 Thus doth the Lord Christ the Master of this feast take a view of all those who present themselves as Guests at his Table so as if there bee but one without his Wedding Garment the Garment of imputed righteousnesse and inherent holinesse of which two this Garment is as it were woven the one being as the Woof the other as the Warp he cannot goe unspied Among the twelve there was one Judas who I am sure was at the Passeover and for ought I know might as well be at the Lords Supper also Him the Apostles suspect not when their Master told them that one of them should betray him they were every one ready rather to suspect themselves then him Is it I Master Is it I yet our Saviour espieth him and points him out to them Thus if there be a Judas an Hypocrite a close Hypocrite for such a one was he that shal dare at any time to draw nigh to this Table how closly soever he may carry it so as to deceive all those that sit at Table with him yet can he not goe undiscovered there is one that seeth him even the Master of this feast the Lord Christ who is there present eying and observing the Guests taking notice with what preparation what disposition what affection they come to his Table and how they demeane themselves being come thither And whilst he thus observeth those that come 2 Those which absent themselves hee also taketh notice of those who absent themselves So did that King in the Parable in the place forenamed He was very sensible of that dis-respect shewne to himselfe in the slighting of his invitation And so sensible is the Lord Christ of the like dis-respect offered to himselfe in slighting this Ordinance of his wherein he calleth men to have communion with himselfe he seeth who they are that answer the invitations of his Ministers with such vain and slender excuses as too many at this day doe One liketh not the company amongst whom he apprehendeth some not so approveable as they should be and upon that account hee forbeareth this feast because the hands of some of the Guests are not so cleane washed as he conceiveth some to be A second will not endure to be questioned by the Porters the Doore keepers what he is and what he cometh about I mean to submit to any examination or triall by any Church-Officers touching his qualifications and fitnesse for that Ordinance A third scruples at the manner of Administration and among all other things the gesture now used viz. sitting especially at the Table which he looketh upon as too familiar and homely though it be for substance the very same with that wherein our Saviour at first administred it and his Apostles received it which was a Table gesture the same that was then used at the Passeover and at other ordinary meals A fourth liketh not the tongue that blesseth or the hand that reacheth forth the Elements A fifth it may be is not in love and charity with some nor yet desires to be Thus doe men cast stumbling blocks in their owne way finding out some pleas and excuses to keep them from this Ordinance but whether they be such as will justifie this their refusall and neglect let them see to it knowing that they must one day give an account hereof to the Master of this feast who is thus present there as an Observer And secondly 2 Christ present as a Communicant as a Communicant communicating with those that come Such is this Sacrament a Communion betwixt Christ and the Beleever The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which wee breake is it not the communion of the Body of Christ saith the Apostle 1 Cor. 10.16 A Sacrament wherein Christians have communion as one with another so all with Christ who being there spiritually present doth as it were sup with them Rev. 3.20 and they with him he reaching forth unto them by the hands of his Ministers the outward signes and together with them the things signified by them Himselfe his owne Body his owne Bloud This he did to his Apostles at the institution of this Sacrament reaching forth the Bread and Wine to them hee gave Him-selfe with them Take eate this is my Body this is my Bloud drinke yee all of it And the like he doth still where-ever this Sacrament is duly administred Christ being there present as the Master of the Feast he offers and tenders his owne Body and Bloud to those who upon Gospel conditions will receive him All which should induce Christians to a conscientious attendance upon this Ordinance to come to it readily and to use it reverently But I promised not to dwell upon any thing We see what is here meant by this fruit of the vine and how our Saviour himselfe drank thereof communicating with his

been More I have not save onely to apologize for one other Branch of the Treatise wherein I have freely declared my apprehensions concerning the gesture which is in this Congregation used viz. Of sitting at the Table in the act of receiving This I have commended and must commend as conceiving it most agreeable to the first pattern and to the subsequent practise of the Proto-primitive Churches in the Apostolical times as also suiting best with the nature of the duty and consequently freest from all just exceptions But not with any intent to censure all other different forms of administration as well knowing that all places of publick meeting cannot with conveniency admit of this Which having presented unto you I shall now leave you where I found you under the gracious protection and guidance of him who holdeth the seven Stars in his right hand and walketh in the midst of the seven golden Candlesticks Humbly subscribing my self The unworthiest of your fellow servants Joh. Brinsley Great Yarmouth Jan. 31. 1652. TO THE Christian Reader Christian WHen I first took up this Text it was far from my thoughts that my MEDITATIONS thereon should have been made any further publick then as the Pulpit rendred them But since that sadly laying to heart the long and yet continued disuse of that Sacred Ordinance the Sacrament of the Lords Supper in many places with the slighting and neglecting of it in some others where it is held forth in a regular way according to the Primitive Patterne I have been induced to cast abroad this spark which Providence had put into my hand Which I have done not with a desire of kindling any fire of contention in the Church which being already broken forth into such open flames calls for water not for oyl but of a holy zeal and fervor in the hearts and spirits both of Ministers and People that both may be excited in the fear of God and in obedience to the command of their blessed Lord and Saviour speedily to set upon some effectual course whereby this Sealing Ordinance being of so great concernment to the Church may be restored to Liberty with Purity May the success herein in any degree answer my Intentions I shall bless God for it and rest Thine in all Christian services John Brinsley YARMOUTH Jan. 31. 1653. The Saints Communion with Jesus Christ Mat. 26.29 But I say unto you I will not henceforth drink of this fruit of the vine untill that day when I drink it new with you in the kingdom of my father HAving had occasion in the morning in the Celebration of the blessed Sacrament of the Lords Supper to open unto some of you the three verses foregoing wherein we have set forth unto us the primitive institution of that Ordinance I now take hold of these words following which Saint Luke annexeth to the Passeover Luk. 22.18 but Saint Matthew and Marke to the Lords Supper not improbably as Paraeus conjectures they might be twice repeated Nihil impedit quin his idem repetiverit de utroque poculo Paraeus ad loc Vide Fulk Cartwright Annot. ad loc Parts Prediction Promise as an Appendix to both I shall here looke upon them as I meet with them in reference to the latter as relating to the Eucharisticall Cup which the Demonstrative particle in the Text This this fruit of the Vine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly pointeth at as being the next Antecedent to it So looking upon the words I shal take notice in them of two things a Prediction and a Promise or a Valediction and a Consolation The Prediction or Valediction in the former part where our Saviour taketh his farewell of his Apostles of ever having any more such communion with them upon earth and fore-warneth them of his death being then at hand I say unto you I will not henceforth drinke of this fruit of the vine The Promise or Consolation in the latter where hee comforteth them with the hope and assurance of a better Communion untill that day when I shall drinke it new c. Part 1. The Prediction or Valediction These are the two maine parts of the text which I shall handle severally and briefly rather glossing upon every thing then dwelling upon any thing I begin with the former the Prediction or Valediction I will not hence-forth drinke of the fruit of the Vine Where the first inquiry must be The fruit of the vine what what we shal here understand by this fruit of the Vine this some have made a question and as Maldonate saith a great question Quid Christus vitis generationem hit appellat magna est questio Maldonat ad loc but without any just ground or cause that I know the phrase is obvious and plaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genimen vitis as the vulgar Latine hath it the geniture or product the fruit of the Vine that is Wine which as elsewhere it is called the bloud of the Grape Gen. 49.11 so here the fruit of the vine Quest This Periphrasis why here used But why doth our Saviour here make use of this Periphrasis this circumlocution why doth he not speake plainly and simply I will no more hence-forth drinke of this wine or any wine A. Here to let other answers passe that of Grotius and some others seemeth most naturall Groti ad loc Cameron Myrothec ad loc who informes us from the Rabbins that this was the usuall Language in the celebration of the Passeover where mentioning the Cup Benedictio sis tu Domine Rex mundi qui das nobis fructum vitis Maldonat ad loc they were wont to call it by no other name but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of the vine So ran their set forme of Benediction which the Master of the feast was wont to use in their consecrating of that cup. Blessed art thou O Lord God King of the world who hast made the fruit of the vines And hereupon our Saviour as hee borrowed most of those Sacramental actions which are used in his Supper from the Passeover so also he retaineth this phrase and manner of speech calling the Sacramentall Cup the fruit of the vine Obs 1. The Sacramentall Cup Wine not Water Chrysost in Matth. Hom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Such it was in the first institution the fruit of the vine wine not water as Chrysostom observes from this text against some pernicious Heretickes in his time as he calleth them who cleane contrary to our Saviours practise Joh. 2.9 who turned water into wine they turned the Sacramentall wine into water nor yet wine mixed with water Nor wine mixed with water as they of the Church of Rome will have it putting a mystery in it but pure wine the pure bloud of the grape as it is called Deut. 32.14 such it was in the first institution and let not any dare either to change or yet adulterate it with any