Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	blood_n	body_n	wine_n	4,504	5	8.0226	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29753	Quakerisme the path-way to paganisme, or, A vieu of the Quakers religion being an examination of the theses and apologie of Robert Barclay, one of their number, published lately in Latine, to discover to the world, what that is, which they hold and owne for the only true Christian religion / by John Brown ...	Brown, John, 1610?-1679.; R. M. C.	1678 (1678)	Wing B5033; ESTC R10085	718,829	590

to the Faith of the Receiver no less truely and really then the elements themselves are to their outward senses Mat. 26 26 28. And they that worthily Communicate in this Ordinance do therein feed upon the body and blood of Christ not after a Corporal and Carnal but in a Spiritual manner yet truely and really 1 Cor. 11 24 29. while by faith they receive and apply unto themselves Christ crucified and all the benefites of his death 1 Cor. 10 16 Therefore as upon the one hand we must reject all Corruptions of corrupt opinions concerning this Ordinance such as the Popish sacrifice of the Masse a most abominable device injurious to Christs one only sacrifice the alone propitiation for all the sinnes of the elect Heb. 7 v. 23 24 27. 10 11 12 14 18. for in this Sacrament Christ is not offered up to his Father nor any real sacrifice made at all for the remission of the sinnes of quick or dead Heb. 9 22.25 26 28. but only a Commemoration of that one offering up of himself by himself upon the crosse once for all and a Spiritual Oblation of all spiritual praise unto God for the same 1 Cor. 11 24 25 26. Mat. 26 26 27. As also private masses or receiving this sacrament by a Priest or any other alone 1 Cor. 10 6 And the denyal of the Cup to the people Mark 14 23. 1 Cor. 11 25 26 27 28 29. Worshiping the Elements the Lifting them up or Carrying them about for Adoration and the Reserving them for any pretended religious use they being all contrary to the nature of this Sacrament and to the Institution of Christ Mat. 15 9. As also the doctrine which maintaineth a change of the Substance of bread and wine into the substance of Christs body and blood commonly called Transubstantiation by consecration of a Priest or by any other way as being repugnant not to Scripture alone but even to Common sense and Reason and overthrowing the Nature of the Sacrament and hath been and is the cause of manifold Superstitions yea of gross Idolatries Act. 3 21 with 1 Cor. 11 24.25 26. Luk. 24 6 39. for though the outward Elements here duely set apart to the uses ordained by Christ have such Relation to him crucified as that truely yet Sacramentally only they are sometimes called by the names of the things they represent to wit the body and blood of Christ Mat. 26 26 27 28. Yet in Substance and Nature they still remaine truely and only bread and wine as they were before 1 Cor. 11 26 27 28. Mat. 26 29. As I say we must reject these errours about this Ordinance So upon the other hand we must owne the right manner of its Administration according to Christs appointment which is that his Ministers Declare his word of Institution to the people Pray and Bless the element of bread and wine thereby set them apart from a common to a holy Use and Take and Break the bread take the Cup and they communicating also themselves give both to the communicants Mat. 26 26 27 28 Mark 14 22 23 24. Luk 22 19 20. with 1 Cor. 11 23 24 25 26 but to none who are not then present in the Congregation Act. 20 7. 1 Cor. 11 20. and the Communicants are by the same appointment to take and eat the Bread and to drink the Wine in thankful Remembrance that the body of Christ was broken and given and his blood shed for them 1 Cor. 11 v. 23 24. Mat 26 v. 26 27 28. Mark 14 22 23 24. Luk. 22 19 20 And minde the right way of approaching both as to Preparation before in the time of Administration and after all which is plainely set downe in the Larger Catechisme Quaest 171 174 175. And withall remember that although ignorant wicked men receive the outward Elements in this Sacrament yet they receive not the thing signified thereby but by their unworthy coming thereunto are guilty of the body and blood of the Lord to their own damnation Wherefore all ignorant and ungodly persons as they are unfit to enjoy communion with him so are they unworthy of the Lords table and cannot without great sin against Christ while they remaine such partake of these holy mysteries 1 Cor. 11 27 28 29. 2 Cor. 6 14 15 16. may and ought notwithstanding of their profession of the faith and desire to come to the Lords Supper be keeped from this sacrament by the power which Christ hath left in his Church 1 Cor. 11 27. to the end Mat. 7 9. 1 Cor. 5. Iud. v. 23. 1 Tim. 5 22. until they receive instruction and manifest their reformation 2 Cor. 1 7 Withall it would be remembered that this Sacrament and baptisme though they agree in these things that the Author of both is God Mat. 28 v. 19. 1 Cor. 11 23. the spiritual part of both is Christ and his benefites Rom. 6 3 4. 1 Cor. 10 v. 16. both are seals of the same Covenant Rom. 4 v. 11. with Col. 2 vers 11 12. Mat. 26 27 28. both are to be dispensed by Ministers of the Gospel by none other Iohn 1 33. Mat. 28 19. 1 Cor. 11 23. 4 1 2. Heb. 5 4. and to be continued in the Church of Christ until his second coming Mat. 28 19 20. 1 Cor. 11 26. Yet they differ in that Baptisme is to be administred but once with water to be a seal signe of our regeneration ingrafting into Christ Mat. 3 11. Tit. 3 v. 5 Gal. 3 27. and that even to infants Gen. 17 7 9 Act. 2 38 39. 2 Cor. 7 14. Whereas the Lords supper is to be administrated often in the Elements of bread and wine to represent and exhibite Christ as spiritual nourishment to the soul 1 Cor. 11 23 to 26 to confirme our continuance and grouth in him 1 Cor. ●0 16. and that only to such as are of years ability to examine themselves 1 Cor. 11 vers 28 29. 3. This short account out of our Confession of Faith and larger Catechisme of this mater I thought fit to premise that all may see what that doctrine is which we owne and these men oppose And all may see the desperat wickedness of these Sacrilegious Anti Christians who laboure thus desperately to deprive the Church and people of God of all the soul quickening and soul strengthening and comforting Ordinences which Christ out of great love to his redeemed people hath graciously instituted for establishing and building them up in their most holy faith What gracious soul that hath ever tasted of the sweet Refreshing and soul-rejoyceing Communications of grace and love from the God of all grace and love in this special Ordinance can endure to heare these Soul-murtherers thus bereaving the people of the Lord of the meanes of their sweetest feasts These deluded deceivers talk much of their Experiences which yet are but the delusory gratifications of their blinded imaginations and the

to be circumcised when he did this to Cornelius the common opinion was that the Gentiles should be circumcised Ans. Where readeth he that Peter compelled the Gentiles to be circumcised That failing of his Gal. 2 12. will not prove this much and this was also after the unanimous resolution of the Apostles and Elders at Ierusalem Act. 15. ●not to put the burden of circumcision other Jewish ceremonies beside the few excepted for avoiding of Scandal upon the neck of the Gentiles And though this calumny of the Quakers had some ground Yet the difference betwixt the one practice the other is great Christ by his death did break down the middle wall of partition so put an end to the Jewish ceremonies but he did not so with his owne Gospel Institutions but rather confirmed them Where readeth he that at that time when Cornelius was baptized it was the common opinion that the Gentiles should be circumcised And how came it that Peter did not circumcise Cornelius if that was the common opinion But we must take dreames for reasons from Quakers For it is much that they will give any thing like a reason though it be but a reason with a rag and sometimes worse 18. Against the native signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wash with water he giveth in his exceptions Pag. 283. § 10. saith That baptisme with water was in use among the Iewes before Iohn's dayes as Paulus Riccius witnesseth and so that ceremony gote the name from the nature of the thing Ans. Though all this were true it will be but a confirmation of this native signification of the word And he and his Paulus Riccius both will have enough to do to make it but probable that baptisme was in use among the Jewes before Iohn Baptist's dayes for as for the Jewish writings the eldest whereof come not near to Iohn's dayes we owe them no faith their designe being the same with the Quakers designe to wit to destroy Christianity the foundation of which was laid by Rabbi Iehuda Hakkadosh about the year 190. or 200. when he wrote the Misnaioth or Iewish Alcoran He addeth Christ and his Apostles give these terms a more spiritual signification Ans. That the word is sometimes taken figuratively as when we read of baptizeing with the holy Ghost and with fire we know as we read also of circumcision of the heart will he therefore interpret the Law concerning Circumcision of the heart excluding the outward circumcision of the foreskin of the flesh Why hath he forgoten his owne axiome granted by all mentioned Pag 278. that the propriety of the word should not be forsaken nor a figurative sense admitted unless necessity compel May not this serve to convince him that we must hold by the proper signification of the word and reject his figurative till he demonstrate the necessity He addeth if we hold to the etymology of the word we must dip in baptisme Ans. Whether we baptize by dipping or sprinkling it is all alike to him for neither will please him and either will prove that baptisme is with water Neither doth the word alwayes signify washing by dipping in the N. T. see Mark 7 4. Heb. 9 10. 1 Cor. 10 2. Act. 9 11 18. As for Iohn 3 5. I shall not urge it and so passe what he saith to it And what followeth is either little or nothing to the purpose or is answered already And as to the baptizing of Infants we need not be at paines to prove this to him who denieth all baptisme whether of Infants or of old Persons And so we come to hear what he saith of the Lords Supper against which he also fighteth CHAP. XXVII Of the Lords Supper 1. WE have seen this Mans weak reasons and strong rage against the Institution of Baptisme And must have a little more patience and hear the like against the Lord's Supper Such is their malice against all the Ordinances of Jesus Christ that nothing will satisfie them but a total extirpation of them all without exception of any and such is their enmity against Christ that they will have every memorial of him quite taken away that there might nothing remaine to discriminate us from Pagans And indeed if their Principles prevaile all Christianity is overturned and manifest Paganisme is introduced Christ did institute a Supper to be religiously observed in remembrance of himself and these men will not be satisfied to take away Baptisme the engadging and honourable badge of Christians but they must have the ordinance of the Supper of our Lord also quite Cashiered that by time when this lasting memorial is removed people may be more easily enduced to renunce all Christianity and perswaded to embrace Paganisme And thus they have sucked-in the venome of some of old who were against all Sacraments such as the Ascothyptoe Messalians Acephali Henry Nicolas the Father of the family of love Swenckfeldus and Almaricus the first broacher of the Seculum Spiritus S. wherein there was to be no use of Sacraments And they are in this worse then the Antichristian Socinians who though they destroy the principal end of these Sacraments viz. to be sealing and confirming ordinances owneing them only for outward professions of faith and thanksgiving yet keep up something of the practice but these our Quakers would take away both name and thing and the thing it self with all its uses and ends that so nothing might stand in their way while posting towards Paganisme 2. But whatever these Desperadoes say we must hold for a sure truth That our Lord Jesus in the night wherein he was betrayed instituted the Sacrament of his body and blood called the Lords Supper to be observed in his Church unto the end of the world for the perpetual remembrance of the Sacrifice of himself in his death the sealing all benefites thereof unto true believers their spiritual nourishment and grouth in him their engadgment in and to all duties which they owe unto him and to be a bond and pledge of their communion with him and with each other as members of his mystical body 1 Cor. 11 23 to 26. and 10 16 17 21. and 12 13. For therein by giving and receiving bread and wine according to the appointment of Jesus Christ his death is shewed forth and they that worthily communicate feed upon his body and blood to their spiritual nourishment and grouth in grace Mat. 26 26 27 28. 1 Cor. 11 23 24 25 26. have their Union and Communion with him Confirmed 1 Cor. 10 15. Testifie and Renew their Thankfulness 1 Cor. 11 24 25 26. and Engagement to God 1 Cor. 10 v. 14 15 16 21. and their Mutual Love Fellowshipe each with other as members of the same mystical body 1 Cor. 10 17. And though the body and blood of Christ be not Corporally or Carnally present in with or under the outward Elements of bread and wine Act. 3 21. yet they are spiritually present

are other wayes such as a Promise which is different from a precept and divine Institution virtually including a promise And because he taketh no notice of these wayes his whole discourse is to no purpose for we grant there is no Relation here flowing from the nature of the thing And we see not what way a precept hath any efficacy to the making of such a Relation It is not because God hath commanded us to be holy that therefore such as are holy shall see God's face but because of a promise What will he now do his light hath confounded him so as he knoweth not what he saith But howbeit a precept hath no interest here while speaking of his Relation Yet least he boast as supposing we could not maintaine that there was a command for the use of this ordinance we must see What he saith here If there were any such precept saith he it should be found there where the institution is Which is very true for the very Institution hath the force of a command though there were no more Matthew and Mark saith he mentione no command and Luk only saith this do in remembrance of me Answ. Here is an express command mentioned by Luk and what needeth more The Institution say I hath the force of a command and that the Apostles after practice declared and the practice of the primitive Church and beside all this we have Paul's large commentary upon this 1 Cor. 10. 11. for if there had been no command for this why was the Apostle at all that paines to rectifie abuses among the Corinthians about this mater why spoke he of a cup which he blessed and of bread which he brake 1 Cor. 10 16 Why did he deliver this unto them and tell them that he had received it of the Lord 1 Cor. 11 23 Why doth he not discharge this altogether as he doth the Love feasts why saith he not There is no such ordinance of Christ There is no command for it Is there no precept presupposed nor included in all this wonderful The end which paul expresseth saith he 1 Cor. 11 26. is to declare the Lord's death but this hath no necessary ●elation to or connexion with partaking of Christ's body and blood for though such as partake of this cannot but commemorat his death yet his death can be commemorated without this participation Ans. 1. That declaration of Christ's death is a comprehensive end and includeth a Christian improvement and application of Christ's death to all the ends for which he is held forth in this Sacrament which appeareth by the whole context for where this is not there is an eating of the bread and drinking of the cup unworthily and an incurring the guilt of the body and blood of the Lord vers 27. and to which is required self examination as a necessary preparation and an eating of the bread and drinking of the cup so And such as includeth a discerning of the Lord's body the want of which maketh persons eat and drink judgment to themselves and was the cause why many were weak and sickly among them and many were asleep vers 29 30. And such as requireth self judging to this end that we may prevent God's judging vers 31. Thus we see that such a Commemoration of the death of Christ as is here understood cannot be without this partaking 2 This same end includeth a command to use this Sacrament until Christ's second coming 3. What thinks he of the ends mentioned 1 Cor. 10 16 17 4. How such as partake of Christ's body and bloud in his sense cannot but declare his death is a mystery to me Let him clear to me how a Pagan that never heard of Christ or of his death can by introverting unto the light within him declare Christ's death 5. Though Christ's death could be commemorated without partaking of his body and blood in this Ordinance Yet it will not hence follow that it must not be commemorated by this Ordinance He might as well argue that because Christ's death can be declared in this Ordinance therefore it must not be declared in the Word but the truth is this man would have all declaration of it laid aside that it might be quite forgotten or no otherwise declared than as may be by a Pagan introverting to his Light 12. What saith he to these words This is my body and this cup is the New Testament in my blood As Christ saith he used by the use of natural things to lead the mind of his disciples up unto spiritual things so here Christ took occasion from the bread and the wine which was before them while supping to tell them that as bread and wine served to nourish their bodies so his body and blood should be for their souls Answ. Are not these excellent Commentators Is it any wonder that they will not take this word for their Rule Who ever heard even mens words so abused and perverted O the patience of God! Though I think the very reciting of his words were enough to shame him if he could be ashamed and them both yet let me soberly ask him a few things 1. Why doth he not give us a like instance That which he mentioneth of Christ's speaking to the woman of Samaria Ioh. 4. is nothing to the purpose for Christ sayes not there This well is my body Or this well is the New Testament in my blood 2. What signified Christ's blessing of the bread and blessing of the cup if this was all 3. To what end did he break the bread and give it to his disciples and said take eat c. when they had been eating and drinking already 4. Why said he of the cup drink ye all of it if there was no more imported 5. Why said he this do in remembrance of me 6. Was this all that Paul delivered to the Corinthians 7. Was this all that he received of the Lord 8. How cometh it that the Spirit of the Lord in Paul giveth us not that commentary of the words But enough of this piece of profane blasphemous boldness 13 What sayes he to 1 Cor. 10 16. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ He answereth Pag. 298. That in all this Chapter Paul is not speaking a word of this ceremonie he should say Ordinance Answ. For as bold as he is we will not beleeve him Let us yet hear his reason He saith vers 21. Ye cannot drink the cup of the Lord and the cup of Devils c. but they could drink of the cup of Devils and of the outward cup. Answ. Not morally and lawfully because the Apostle here disswades them from having communion with idols upon this very account though they might physically as Robert Parclay may steal and murther But sayes he Paul speaks of one bread vers 17. and this cannot be outward bread