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	natural_a	wine_n	6,543	4	8.1031	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36882	The theologicall key of the three first covenants made by God with man, in the severall state of man, obliging man to his law, after a severall formall manner, from the beginning according to his sacred decree of predestination, fundamentally declared, according to his sacred word and truth / by David Dunbar, Esq.	Dunbar, David, 17th cent.	1646 (1646)	Wing D2597; ESTC R7326	240,626	248

and resurrection from the grave the naturall mans understaning is morally enlightened So by the power of the redeemed Word of truth written in the heart the naturall man is morally enabled to believe these twelve fundamentall points of faith And therefore by the new covenant all men are obliged and commanded to believe these twe●ve fundamentall points of faith upon the twofold reward of the law By this literall light therefore of the sound of the truth of the Evangelicall word of the Lords day the judicious Reader is enabled with all boldnesse to condemn all tenents and assertions of faith repugnant to the truth of this light for false adulterous tenents and assertions And with the like boldnesse to condemn all pretended worship of God repugnant to the truth of the Lords Evangelicall commanded worship in spirit and truth for a false adulterous worship of God arising from the false light of error This false light from whence this adulterous worship of God doth arise is the ceremoniall light of some sensitive visible object whereby the understanding is produced in act by the mediate sense of seeing which for the most part is the sensitive objective carved or painted image of the eternall Son of God as he is man which is a most faithlesse false adulterous and idolatrous worship It is faithlesse because faith is by hearing of the Word the Image of God in his Son Christ Jesus and not by the seeing of the Image of our Saviour in his humility as he is man It is false worship because it doth belie the truth of the Lords glorious resurrection it is an adulterous worship because it is repugnant to the truth of the light of the Lords commanded Evangelicall worship in spirit and in truth It is an adulterous worship because the sensitive visible object doth interveen between the Lord and his worship and in this sense a lier is called an Idolater because the falshood which the lier doth maintain doth interveen between the lier and the light of the Word of truth love and mercy in his heart which is the Image of God obliging the heart of the lier to declare and witnesse the truth which is called the light and law of conscience and so is the covetous man under which name the lier hypocrite coozener cheater extortioner briber whoremaster drunkard murderer and in a word the foul malitious cruell affection of man for by all such foul desire of the covetous man the light of the word of truth love and mercy in the heart redeemed by our Saviours sacred blood is belied darkned and obscured and the foul desire worshipped as an Idol contrary to the light of the command of the word of the seventh day of the law really one with the literall light of the law written in the heart of man And though our Saviours bloody rest be necessarily implied in the Lords Evangelicall rest yet his bloody rest is not to be represented by any sensitive visible object to the sense of seeing but by the light of the sound of the commanded word of truth to wit the Lords day to the sense of hearing preached by the faithfull Minister of the Word Neither must any man excuse the hanging up of our Saviours Image in his humility as he is man pretending that he hath the Image objected to his eyes only to put him in minde of our Savi●●● love by his death To whom I answer that by this manner of putting thee in minde of our Saviours love thou putst the Lord in minde of his fearfull wrath against thee For first it is by the Lords Evangelicall rest that thou art immediatly saved the truth whereof thou art commanded to worship in the Spirit of faith upon the mercilesse curse of the law Secondly the species of the sensitive Image doth interveen between thy mind and the Lords worship whom thou art commanded to worship immediatly and consequently thy putting in minde an Idolatrous mentall worship for preventing of which Idolatrous worship the faithfull Minister by the sound of the word is commanded to instruct the people committed to his charge at his peril for by the new covenant the Apostles are immediately commanded to teach and to preach the truth of the Lords Evangelicall worship to all the Nations of the world as the Lord hath revealed himselfe by the Evangelicall rest of the Lords day And in the Apostles the Apostolicall successors the Ministers of the word are commanded to the like teaching and preaching of the truth of the Lords Evangelicall commanded worship to the people committed to their charge The new Covenant therefore being commanded as well upon the mercilesse curse of the Law of faith as upon the blessing of the Lords Evangelicall rest It doth stand the Ministers of the Sacred word in hand to look to the faithfull discharge of so strict an imposed task Now though in the commanded Evangelicall Sacraments implying the Lords whole last Will and Testament which is the Evangelicall word the word be objectively presented to the sense of seeing touching tasting and smelling as by the light of the sound of the word it is objected to the sense of hearing that man as he is man may receive the word sacramentally that is by faith in the word represented by the externall elements Yet this sacramentall object doth not represent the object of faith to wit the Word Jesus Christ the Son of God to come and to suffer for the sins of man but doth represent him by his cursed death of the Crosse by his bloudy rest in the grave and by his Resurrection from the grave to be received sacramentally by faith in his merit by his cursed death of the Crosse by his bloudy rest in the grave and by his Resurrection and rest from the fulfilling of his promise of the blessed seed which both the Sacraments doe most lively signifie for the better conceiving whereof it is to be understood that the Sacraments were not delivered in the primitive Church but to such as were come to actuall naturall and morall understanding and action First therefore in the Sacrament of Baptisme by the baptizeds ducking and as it were drowning in the water according to the manner of the primitive C●●●ch the party to be baptized freed from the curse of the Law 〈◊〉 ●n of Adam is signified to be drowned and dead in actuall sin by 〈◊〉 ●●an●gression of the ●aw of faith as by his arising out of the water his rising 〈◊〉 the death of actuall sin to the new life of faith and that his actuall ●●ns ar●●●●ffied ●wa● by his faith in the Lords merit which is the water of eternall life purchased by the water and bloud issuing from our Saviours ●ea●● represented by the sacramentall water So in the Sacrament of the Lords Supper by the sacramentall bread the bread of life is signified whereby the baptizeds faith is nourished and preserved as by the naturall bread his naturall life is maintained and continued By the breaking of the Sacramentall bread the breaking of our Saviours body by the curse of the Crosse is signified as by the Sacramentall wine our Saviours heart bloud is

the world were all pierced as it were to the heart never to be reiterate in the Evangelicall Church of God Eighthly by the blood and water issuing from the wound of our Saviours heart the sacramentall seals of the new Testament were mystically signified For as in the sacrament of Baptisme by the sacramentall water the water of eternall life is signified representing the water issuing from our Saviours wounded heart accompanied with his heart blood whereby the baptized's actuall sins are signified to be washed away and whereby the baptized is raised from his death in actuall sin to the new life of saith to let the baptized and all men understand that actuall sin is washed away by our Saviours heart blood which was accompanied with the water issuing from his wounded heart and therefore it is said by the Apostle 1 John 5.6 This is he that came by water not by water only but by water and blood So in the sacrament of the Lords Supper by the sacramentall bread the bread of eternall life is signified as by the sacramentall wine our Saviours heart blood is signified whereby the bread of life is purchased to let all men understand that the new life of faith is fed and nourished by the bread of life purchased by his sacred blood which bread of life is the Word blessed and sanctified by the Lords infinite merit in the spirituall understanding whereof is eternall life according to our Saviours own word John 17.3 This is life eternall to know thee who is only known by his Word Ninthly by our Saviours last words upon the crosse Luke 23.46 Father into thy hands I commend my Spirit which was our Saviours humane Spirit it was signified that as our Saviour was man the Son of God from all eternity so is man begot by his Father of the seed of the woman in time and every way true man the Son of God Tenthly and lastly by our Saviours outstretched armes nailed to the crosse the new covenant to be made with all the nations of the world was mystically signified again And so much for the mysticall points of the sacrifice of Christ Jesus the eternall Son of God as he is man prefigurate by the sacrifice of the brazen altar offered by the Leviticall high Priest Now since our Saviour was not a Priest after the order of Aaron or Levi the question may be moved What manner of Priesthood was this whereby Christ is said to be a Priest after the order of Melchisedeck CHAP. IV. The reason that Christ is called a Priest after the order of Melchisedeck and the execution of Christs Kingly office while he was upon earth THe Question moved in the former Chapter is commonly answered that the Reason that Christ is said to be a Priest after the order of Melchisedeck is that as Melchisedeck was without father or mother So Christ as he is man is without a naturall father naturally descended of Adam and as he is God Christ is without a mother But this point is warily to be conceived For though it be said that Melchisedeck was without father or mother we must understand the words in this sense that Melchisedeck was without any known father and mother for his parents are concealed by the Scripture not that we should conceive that Melchiseck was not man naturally descended of Adam but for another reason which shall be shewed neither must we conceive that there was any such sacrifice offered by Melchisedeck as was offered by our Saviour For Melchisedeck could offer no other manner of sensitive sacrifice then the sacrifice of the Altar which was commanded by the propheticall Sabbath But Christ Jesus is said to be a Priest for ever after the order of Melchisedeck in respect of the eternity of the Priest for Melchisedeck having neither known father or mother or kindred Melchisedeck is said to be without beginning or ending and consequently his Priestly office For there was no lineall succession of the Priestly office till it was established in the Tribe of Levi which did only continue during the formall propheticall ceremoniall obligement of the Law Before which time the Priesthood was in private Families Of this lately declared I infer these three necessary demonstrative conclusions First the Apostles and Apostolicall successors are not Priests or to be called Priests either after the order of Melchisedeck or after the order of Levi For first they can be no Priests or called Priests after the order of Melchisedeck for so their Priesthood must be for ever Secondly they can be no Priests or called Priests after the order or by the name of Levi for so they must be ceremoniall sensitive Priests by offering of ceremoniall sensitive sacrifices and gifts still prefigurating the cursed death of our Saviour whereby the truth of his fulfilled promise of the blessed seed is belied and denied Against this it is objected Our Saviour in the institution of the sacrament of his last Supper before his death as he is high Priest after the order of Melchisedeck did by this blessing of the bread and wine change and transubstanciate the substance of the bread and wine in the reall substance of his body and blood and did offer up his reall body and blood under the externall forms of bread and wine in a propitiatory sensitive sacrifice to his Father for the dead and for the quick which sacrifice is really one with his sacrifice of the crosse after the offering up whereof he did give his sacrificed reall body and blood under the externall forms of bread and wine to his Apostles for the sacrament of his last Supper commanding the Apostles and in the Apostles the Apostolicall successors to offer up his reall body and blood in a propitiatory sensitive sacrifice for the dead and for the quick And after the offering up thereof to give his sacrificed reall body and blood for the sacrament of his last Supper to the communicants The Apostles therefore and the Apostolicall successors by the power and authority of his command are still ceremoniall Priests and must offer this propitiatory sensitive sacrifice at the materiall Altar for the quick and for the dead under the externall forms of bread and wine The question therefore here is not of any metaphoricall sacrifice or of the spirituall sacrifice of the Lords mysticall members commanded to be offered at the spirituall Altar of righteousnesse but of a proper reall sensitive propitiatory sacrifice First I answer to the affirmed propitiatory sacrifice of our Saviours reall body and blood which is pretended to be offered up by our Saviour under the externall forms of bread and wine in the institution of the sacrament of his last Supper before his death which is the main ground of the objection Secondly I answer to the affirmed reall unity of this pretended sacrifice with our Saviours sacrifice of the crosse As for the first it is manifest both by the truth of the sacred History and by the very words of the institution

of the sacrament of the Lords Supper before his death that our Saviour did neither offer nor intended to offer his reall body and blood in the institution of the sacrament of his last Supper in a propitiatory sacrifice under the externall forms of bread and wine for the quick and f●r the dead as is falsly pretended contrary to all truth of the Evangelicall History For as our Saviour while he was personally upon earth having execute his propheticall office by delivering to his Disciples his last Will and Testament by his sacred Word sealed by the sacramentall seal of baptizing which was to succeed in the Church in place of the sacrament of circumcision So our Saviour at the feast of the last Passeover being the next day to discharge his Priestly office as he is High Priest after the order of Melchisedeck by his sacrifice of the crosse whereby his promise of the blessed seed was to be fulfilled our Saviour before his death did likewise seal his last Will and Testament with the institution of the sacrament of his last Supper to succeed in place of the sacrament of the Passeover though not to be in force Heb. 9 17. till after the Testators death and resurrection according to the Scripture which Sacrament was not institute till the night before his death of the crosse in the end of the feast of the last Passeover and that for these two main fundamentall reasons The first is that by the institution of the Sacrament of the Lords Supper implying his whole last Will and new Testament the Disciples might understand Heb. 10 9. that the sacrament of the Passeover which is the sacrament of the old Testament implying the whole propheticall ceremoniall Law was actually determined The second reason that the Sacrament of the Lords Supper was not institute till the night before his suffering was that the Disciples faith might be strengthened against the sore temptation wherby they were to be assaulted the next day by our Saviours martyrdome in sustaining the fearfull curse of the Law by the cursed sacrifice of the crosse For though the Sacrament was instituted before our Saviours death yet it is expressed in words of the preterit time This my body which is given for you this my blood which is shed for you as if all had then been done and past and as if our Saviour had been then dead and risen from the dead which was a main reason to strengthen the Disciples faith in the Lords resurrection though they did see him dead and buried And therefore our Saviour that night Mat. 26.31 did put the Disciples upon their guard telling them that the Shepheard must be smitten that night and the sheep scattered yet comforting them withall that he should rise again Mat. 26.32 and go before them into Galilee By the truth of this relation of the sacred History the judicious Reader may manifestly perceive that there was not the least intent in our Saviour by the institution of the Sacrament of his last Supper before his death to shed so much as a drop of his precious blood much lesse to offer his reall body and blood in a propitiatory sacrifice for the dead and for the quick by his death which he was to do the next day after by his cursed sacrifice of the crosse as he is high Priest after the order of Melchisedeck Next to make the falshood of this assertion appear as plainly to the Reader by the very words of the institution of the Sacrament of the Lords Supper Our Saviour in the end of the last Passeover by prescribing the manner of the celebration of the Sacrament of his last Supper to the Disciples which is by blessing and thanks-giving Mat. 26.26 27. having blessed took the bread and brake it to wit the bread and gave it to wit the bread to the Disciples saying Take eat this is my body that is this bread is my body of the new Testament which is given for you to wit as the flesh of the Pascall Lamb was my promised body of the old Testament which was promised to be given and broken for you Also having given thanks he took the cup to wit with the wine and gave it to wit the wine to them saying This is my blood of the new Testament which is shed for you that is this wine is my blood of the new Testament as the reall blood of the Pascall Lamb was my promised blood of the old Testament which was promised to be shed but not to be drunk by any Drink ye all of it that is of this wine And lest there should be any mistake in the word Wine which our Saviour calls his blood of the new Testament Mat. 26.28 he doth after in plain terms call it the fruit of the Vine saying Mat. 26 29. I will not drink henceforth of the fruit of the vine untill that day when I shall drink it with you in my Fathers Kingdome which is meaned of the Evangelicall day of the Kingdome of Grace to wit the Lords Day whereby the Lord by his resurrection and rest from the fulfilling of his promise of the blessed seed did open the kingdome of Heaven to all Believers leading all men by the light of his Day to lay the hands of faith upon his merit whereby all Believers are made heirs of the Kingdome of Grace in this life and of the kingdome of Heaven in the life to come whose gracious merit is that bread of eternall life signified by the bread of the Sacrament as by the breaking of the bread the breaking of our Saviours body by the curse of the crosse and by the wine the shedding of his precious blood is signified whereby he did merit the bread of eternall life Our Saviour therefore by the institution of the Sacrament of his last Supper did deliver to his Apostles and in the Apostles to the Apostolicall successors the formall Sacrament of his last Will and new Testament and consequently not the reall s●crifice of his reall body and blood for there being both a reall and a formall difference between the formall Sacrament of the Lords Supper and his sacrifice of the crosse As the Sacrament of the Lords Supper cannot be his formall sacrifice of the crosse so can neither his formall sensi●ive sacrifice of the crosse be the formall Sacrament of his last Supper For in the Sacrament of his last Supper by the sensitive sacramentall elements the immediate object of faith is presented to the understanding by the medi●te senses which is the Lords merit by his cursed death of the crosse by his bloody rest in the grave and by his resurrection from the grave to be apprehended by the hands of faith while by our Saviours sacrifice of the crosse not the immediate but the mediate object of faith is by the mediate senses presented to the understanding which mediate sensitive object by interveening between the faith of man and the Lords merit faith and the immediate object are separate

whereby the faith of man is overthrown And this is the reason that all Imagery painted or carved of our Saviour as he is man implying his death and humility are condemned for Idolatry as hath been formerly declared No such surmised sacrifice therefore being offered by our Saviour in his institution of the Sacrament of his last Supper no command was given to the Apostles to offer any such fictious sacrifice and consequently the Apostles and the Apostolicall successors the Ministers of the Word and Sacraments no commanded Priests to offer any such fictious sensitive sacrifice at the materiall altar as is falsly pretended by the objection Next I answer to the affirmed reall unity of this pretended imaginary sacrifice with our Saviours sacrifice of the crosse Leaving the Philosophicall distinction of unity as genericall sperificall udomericall reall formall and such like In this encounter I take the two last distinctions of unity Theologically to wit one really and one formally This affirmed unity therefore of the two sacrifices cannot be formall and therefore it must be reall This affirmed reall unity therefore of the two sacrifice is all one to say as that our Saviour in the institution of the Sacrament of his last Supper by offering of his reall body and blood under the externall forms of bread and wine in a propitiatory sacrifice for the dead and for the quick did as really and in effect sustain the curse of the Law in the full extent by the cursed death of soul and body as he did by his cursed sacrifice of the crosse which fearfull assertion is repugnant to the truth of all Christian faith For by this affirmed reall unity of the two sacrifices these subsequent inevitable conclusions must necessarily follow First by this affirmed reall unity of the two sacrifices the first surmised propitiatory sacrifice pretended to be offered by our Saviour must be a cursed sacrifice For such was our Saviours sacrifice of the crosse Gal. 3.13 And consequently our Saviours sacrificed reall body and blood which is pretended to be given to the Apostles cursed which is highest blasphemy to affirm Secondly by the affirmed reall unity of these two sacrifices the pretended propitiatory sacrifice affirmed to be offered by our Saviour in the instituting of the Sacrament of his last Supper must be a sensitive reall bloody sacrifice for there is no propitiatory sacrifice for sin Heb. 9.22 without the sensitive blood of the sacrificed for such was our Saviours propitiatory sacrifice of the crosse But the propugnators of this surmised propitiatory sacrifice will acknowledge no sensitive reall blood in their sacrifice and therefore they must acknowledge this pretended propitiatory sacrifice to be no propitiatory sacrifice Thirdly by the affirmed reall unity of these two sacrifices this surmised pretended sacrifice affirmed to be offered by our Saviour must be a deadly sacrifice by the sensitive death of the sacrificed for such was our Saviours sacrifice of the crosse But the propagnators of this surmised sacrifice must acknowledge no such sensitive death of our Saviour by the institution of the Sacrament of his last Supper and therefore they must acknowledge their pretended sacrifice to be no sacrifice Fourthly by the reall affirmed unity of these two sacrifices the only one sacrifice of our Saviour by the death of the crosse as be is high Priest after the order of Melchisedeck once offered for all is plainly denied For by this affirmed reall unity of the two sacrifices our Saviour died twice Fifthly by the affirmed reall unity of the two sacrifices the first surmised pretended sacrifice is a false sacrifice For by the adoration of this imaginary sacrifice the truth of the Lords commanded worship by the Lords Day is contradicted which is commanded to be celebrate in spirit and truth and not in the adoration of such a false sacrifice Sixthly by the affirmed reall uni●y of these two sacrifices the first pretended sacrifice is a faithlesse sacrifice For by this pretended sacrifice the faith of man and the immediate object of faith which is the Lords merit are actually separate Seventhly by the reall affirmed unity of these two sacrifices the pretended sacrifice affirmed to be offered by our Saviour in the institution of the Sacrament of his last Supper is an Idolatrous sacrifice For by the adoring of this sacrifice the sensitive object doth interveen between the Lord and his immediate commanded worship Eighthly by the reall affirmed unity of these two sacrifices Christ was really dead before his last Will and Testament was sealed by the sacrament of his last Supper implying the whole Evangel and new Testament and consequently his last Will and Testament no Will. Ninthly by the affirmed reall unity of these two sacrifices man was actually redeemed from the curse of the Law for the sin of Adam and the Law was fulfilled for man by our Saviour before his death of the crosse before his bloody rest in the grave and before his resurrection from the dead Tenthly by this affirmed reall unity of the two sacrifices all the prophesies prophcying of the blessed seed from the foundation of the world were fulfilled before our Saviours death by the cursed altar of the crosse and resurrection from the dead Eleventhly by this affirmed reall unity of the two sacrifices all the types rites figures and ceremonies prefigurating the death of the blessed seed from the foundation of the world were actually determined by the first pretended sacrifice which all the sacrifices of all the creatures of God could never determine till they were all actually determined by our Saviours last breath upon the cursed altar of the crosse while as he said It is finished The twelfth conclusion doth necessarily follow from the former three For by the affirmed reall unity of the two sacrifices our Saviours death by the cursed altar of the crosse was superfluous Thirteenthly by the affirmed reall unity of these two sacrifices this first surmised sacrifice pretended to be offered by our Saviour in the institution of the sacrament of his last Supper must be a reall Holocaust sacrifice cursed and burnt up by the fiery consuming wrath of God for sin no part or portion whereof must remain to be given to the Apostles for such was our Saviours sacrifice of the crosse prefigurate by the Holocaust sacrifice of the brazen altar Hence I necessarily inferre that by this affirmed reall unity the Sacrament of the Lords Supper is falsly denied to be given to the Apostles for by this pretended surmised sacrifice our Saviours reall sacrificed body and blood which in this case profiteth nothing Joh. 6.63 is affirmed to be given to the Apostles as a sacrament while as in the sacrament of the Lords Supper by the sacramentall bread and wine given by our Saviour to the Apostles the bread of eternall life purchased by his sacrificed reall body and blood is signified to be given By the faithfull receiving whereof God in his Son Christ Jesus dwelleth in the heart of man by his