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A36539 A collection of texts of Scripture, with short notes upon them, and some other observations against the principal popish errors; Abrégé des controverses. English Drelincourt, Charles, 1595-1669.; Comber, Thomas, 1645-1699. 1688 (1688) Wing D2160B; ESTC R14004 125,272 218

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communicate in the Sacrament We do not deny this Spiritual Communion without which the other is ineffectual But our Saviour appointed not only a Spiritual Communion but a Sacramental Communion and this Sacramental Communion cannot be had without the Sacramental Action that is without communicating in the Sacrament Which therefore by our Saviour's Commandment all Christian People should do and not the Priest alone by himself CHAP. XXIX That the Sacrament is to be administred in one kind only and that the People are not to have the use of the Cup. Council of Trent Sess 21. chap. 2 3. Can. 1 2 3. AGainst that which is written Mat. 26. 27. And he took the Cup and gave Thanks and gave it to them saying Drink ye all of it Note then that the Cup is contained in our Saviour's Institution as well as the Bread and is as essential a part of it And if by virtue of the Institution all Christians are obliged to the use of the Bread then by virtue of the same Institution they are likewise obliged to the use of the Cup. Or if notwithstanding the Institution they may take away the Cup then notwithstanding the same Institution they may take away the Bread also and so they may make void the whole Sacrament Note also that in the same quality that the Apostles received the Cup in the same quality also they received the Bread. If they received the Cup as Priests and so that belongs only to Priests then they received the Bread as Priests likewise for there was no alteration made in them between the two Receivings of the Cup and the Bread. And by the same reason they may take away the Bread ●oo from all but Priests as well as the Cup. But indeed the Apostles were not there at the Supper in the quality either of Apostles or Priests But Jesus Christ did the Office of a Pastor and they were the Flock and so partak'd of the Supper as Christ's Disciples and not as Apostles or Priests Again vers 28. For this is my Blood of the New Testament which is shed for many for the Remission of Sins Here we have the Reason of our Saviour's Command why all should drink of the Cup because this represents his Blood which is shed for many for the Remission of Sins Now to all Christian People there belongs pardon of Sins by the Blood of Jesus Christ and not only to the Priest And therefore all Christian People are to partake of the Cup and not the Priests only For to whom the reason of the Command belongs to all such belongs the Command Again note It is by the Blood of Jesus Christ shed and separated from his Body that Remission of Sins is obtained of which they are to keep up a Commemoration in the Sacrament And this Commemoration therefore cannot be kept up by the use of the Bread alone without the Cup which hath a particular relation to his Blood shed or poured out So that there is a proper and peculiar use of the Cup in the Sacrament as well as of the Bread. And the use of it as it is said belongs to all those to whom Remission of Sin by Christ's Blood shed and poured out belongs which is here in this way represented and sealed to them Mark 14. 23. And he took the Cup and when he had given Thanks he gave it to them and they All drank of it Note that as Jesus Christ said Drink ye all of this so it is here expresly observed by this Evangelist that they All drank of it This Communion of All is particularly observed touching the Cup and not touching the Bread surely not without Reason but as if the Holy Spirit would thereby purposely forewarn us against this sacrilegious presumption of the Church of Rome in debarring the People the use of the Cup. John 16. ●3 Verily verily I say unto you Except 〈◊〉 at the Flesh of the Son of Man and drink his Blood 〈◊〉 have no li●e i● you Our Adversaries believe that in this place he speaks of the Lord's Supper and by consequence they deprive as much as in them lies all the poor People of Eternal Life if it be to be meant as they interpret it because they do not permit them to drink of the Blood of Jesus Christ 1 Cor. 10. 3 4. They did all eat the same spiritual Mea●● and did all drink the same spiritual Drink for they drank of that spiritual Rock that followed them and this Rock was Christ The Israelites did not only eat of the Manna which was a Figure of the Body of Christ but they also drank of his Blood in a Mystery And why should they with-hold from Christian People the same priviledg when our Saviour hath allowed it to them For vers 16. The Cup of Blessing which we bless is it not the Communion of the Blood of Christ It is the Cup that is the Communion of the Blood of Christ And why will they hinder the Christian People then from the Cup which is the Communion of his Blood. For if the Cup be the Communion of his Blood it is in vain to pretend that whole Christ is contained and communicated under the Species of Bread. Vers 17. For we being many are one Bread and one Body for we are all partakers of that one Bread and of that one Cup as it is added in some Copies But whether these words were in the beginning or were added afterwards 't is plain that whensoever they were inserted the Cup was then in use among the People 1 Cor. 11. 25. This Cup is the New Testament in my Blood. Here the Apostle repeating the Institution of the Supper lets us know that it is the Cup that is the Seal of the New Testament confirmed by the Blood of Christ And should not those then who have part in the Covenant have part also in the Seals of the Covenant Now all Believers have part in the Covenant therefore they ought also to partake of the Cup that is the Seal of the Covenant And upon this the Command follows Do this as o●t as ye drink it in remembrance of me So that all those who are in the Covenant and so ought to celebrate the memory of the Death and Passion of Jesus Christ in the Sacrament where the Covenant is confirmed ought to partake of the Cup for this End. But all true Christians ought to do this and consequently ought to partake of the Cup For if the Command of Doing this in remembrance of Christ added after the Bread Luke 22. 19 20. make it the Duty of all Christians to partake of the Bread for that End. Then the same Command added after the Cup which is here mentioned by St. Paul makes it their Duty in like manner to partake of the Cup. And if they are not obliged by this to the use of the Cup neither are they obliged by that to the use of the Bread and so they may take away from them the
Grace to the outward Circumcision nor yet to the Water of Baptism The use of these Sacraments was not to work that Grace which they had before but to be a solemn Engagement to them to perform their part of the Covenant and to confirm the Promise of God to them And therefore we find also Faith required before Baptism can be administred Acts 8. 36 37. What doth hinder me says the Eunuch to be baptized And Philip said If thou believest with all thine Heart thou mayest Faith is pre-required before Baptism and therefore is not wrought by the Sacrament of Baptism We find indeed that upon the solemn profession of their Faith by their admission of the Sacrament of Baptism there were sometimes greater measures of the Spirit poured out upon some Acts 19. 5 6. But it was in consideration of their Faith which went before Baptism that these Measures of the Spirit were given to them Their Baptism was only a testification of their Faith Ephes 1. 13. After ye believed ye were sealed with the Holy Spirit of Promise So when Baptism is called the Baptism of Repentance it is not because Repentance was wrought by it but because it was a Sign and Testification of it and farther engaged to it We therefore also find that Justification and Salvation are every-where in the Scripture ascribed to Mens Faith and Repentance and not to the Sacraments as they would be if the Sacraments were the proper and immediate Causes of that Grace by which we are justified and saved Thus Rom. 1. 17. The Just shall live by Faith. And so Gal. 2. 20. I live by the Faith of the Son of God. And this Faith and so all Grace and Holiness is wrought by the Spirit by means of the Word Rom. 10. 17. Faith comes by hearing and hearing by the Word of God And John 3. 8. As the Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh or whither it goeth so is every one that is born of the Spirit God oftentimes in an imperceptible manner conferring his Grace and not confining it to the Sacraments So that the Sacraments do not give but only seal to us the Promise of Grace and Life 1 Pet. 3. 20 21. In the Ark of Noah a few that is eight Persons were saved by Water The like Figure whereunto even Baptism doth now save us But by Baptism I mean not the putting away the filth of the Flesh or that the outward Act of washing the Body serveth to this Salvation which God doth not lay on any outward Ceremony otherwise than as it is an Act or Exercise of our Faith and Obedience But the Answer of a good Conscience towards God in the Covenant of Baptism when a Person being ask'd doth really and faithfully engage and promise to believe in and give up himself to God the Father Son and Holy Ghost and to renounce the World the Flesh and the Devil Baptism is but the celebration of this saving Covenant and it is covenanting sincerely that is the Condition of Salvation and washing is but the Sign As Rom. 2. 25. Circumcision verily profiteth if thou keepest the Law but if thou be a breaker of the Law thy Circumcision is made Vncircumcision So it may be said of Baptism with respect to the Gospel It is not any Sacrament in it self that gives Grace or Justification or acceptance with God but thereby the Benefits promised are sealed to them that perform the Conditions Thus vers 28 29. He is not a Jew whom God will accept and justify who is one outwardly only in the Ceremony Neither is that Circumcision acceptable which is only outward in the Flesh and therefore 't is not the external Sacrament which gives the Grace but he is a Jew justified and accepted of God that is one inwardly and Circumcision is that of the Heart in the Spirit and not in the Letter or Ceremony whose Praise is not of Men but of God. The like may be said of the Christian and his Baptism So Gal. 5. 6. For in Christ Jesus neither Circumcision availeth any thing nor Vncircumcision nor the outward washing of Baptism neither but Faith which worketh by Love. 'T is this and nothing else that avails to the Christian's Salvation But if the Sacraments themselves did work Saving-Grace the same might be as well affirmed of them It is said indeed Rom. 6. 4. We are buried with him by Baptism into Death that like as Christ was raised up from the Dead by the Glory of the Father even so we should also walk in Newness of Life The meaning of which is this that we by our Baptism enter into a Profession Engagement or Undertaking to give over all Sin and to live a new regenerate Life in conformity to the Death and Life of Christ This Profession was represented and signified by their going down into the Water and being as it were buried in it and then rising out of it again It is not Baptism which works this Grace of Mortification but that proceeds from our believing Reception and hearty submitting our selves to the form of Doctrine delivered to us by the Spirit of Grace in the Gospel vers 17. And it is by the Spirit that we are enabled to mortify the Deed of the Body Rom. 8. But Baptism testifies and represents our Profession and Engagement to do it It is said also Gal. 3. 27. As many of you as have been baptized into Christ have put on Christ his Spirit and Nature and are become his Members There being baptized into Christ signifies those that have sincerely consented to that baptismal Covenant of which the outward Baptism was a Badg and Profession It was not by virtue of their Baptism but by 〈◊〉 of their Faith which they professed in their Baptism that they became Members of Christ Vers 26. Ye are all the Children of God by Faith in Christ Jesus According to John 1. 12. To as many as received him to them gave he Power to become the Sons of God even to them that believed in his Name So John 3. 5. Except a Man be born of Water and the Spirit c. It is the Spirit 's Regeneration which is asserted and which is only mentioned vers 8. But this spiritual Regeneration was represented by the Water of Baptism So Tit. 3 5. The washing of Regeneration that is Regeneration signified and sealed in Baptism or which is to the Soul as a laver or washing is to the Body to cleanse it from Sin. So Ephes 5. 25 26. Christ loved the Church and gave himself for it that he might sanctif● it and cleanse it with the washing of Water by the Word It is the Regeneration it self which is there intended by the washing of Water which is said to be wrought by the Word because by the means of the Word we are cleansed from the filth of Sin as the filth of the Body is cleansed by the washing of Water But yet this Regeneration is signified and represented in Baptism and there all do make a profession of it ERRATA PAge 52. line 5. read Judiciously P. 67. l. 19. r. is directly P. 81. l. 3. r. what words P. 84. l. 3. r. beneficial P. 104. l. 30. r. God is said P. 118. l. 20. r. yet He. P. 123. l. 9. r. with them P. 140. l. 24. r. in to the understanding P. 145. l. 23. r. from these words P. 147. l. 21. r. rite P. 152. l. 16. r. even after P. 168. l. 32. r. throw on Advertisement of some Books lately printed against Popery 1. A Modest Enquiry Whether St. Peter were ever at Rome and Bishop of that Church 2. The Fallibility of the Roman Church demonstrated from the manifest Error of the Second Nicene and Trent Councils which assert That the Veneration and honorary Worship of Images is a Tradition Primitive and Apostolical 3. A Demonstration that the Church of Rome and her Councils have erred by shewing that the Councils of Constance Basil and Trent have in all their Decrees touching Communion in one kind contradicted the received Doctrine of the Church of Christ 4. A Treatise of Traditions Wherein is proved That we have Evidence sufficient from Tradition 1. That the Scriptures are the Word of God. 2. That the Church of England owns the true Canon of the Books of the Old Testament 3. That the Copies of the Scripture have not been corrupted 4. That the Romanists have no such Evidence for their Traditions 5. That the Testimony of the present Church of Rome can be no sure Evidence of Apostolical Tradition 6. What Traditions may securely be relied upon and what not The Second Part.