Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	good_a	scripture_n	word_n	3,127	5	4.2624	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63011	The Almighty his gracious token of love to his friend Abraham, or, A sermon preached in the Cathedral Church of Bristol, January 3, 1674 by Rich. Towgood ...	Towgood, Richard, 1595?-1683.	1676 (1676)	Wing T1975; ESTC R10564	17,548	33

is they signifie these things I 'le add but one instance more and that is in Gal. 4.24 These i. e. Abrahams two wives are the two Covenants the meaning is they signifie the two Covenants Now when these passages of Scripture and many others more cannot be understood but by a Metonymy figuratively why should our Saviours words This is my body only be excepted from this general way of interpretation and have another interpretation assixed unto them which is contrary both to Scripture and to Sense to Reason and to the Interpretation of the Ancient Fathers To Scripture because the Scripture tells us that Christs Body is ascended up into Heaven and that the Heavens must receive him until the times of restitution of all things i. e. the day of Judgment Act. 1.9 and 3.21 And if it must be in Heaven as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3.21 do plainly signifie then he cannot be here on Earth too and this argument our Saviour himself doth elsewhere make good Joh. 6.62 For whereas when our Saviour preached at Capernaum and told them except ye eat the flesh of the Son of man and drink his blood ye have no life in you ibid. verse 53. the hearers were offended at it and said not only how can this man give us his flesh to eat but also this is an hard saying who can hear it Our Saviour to take away this offence and to give them the true meaning of his words saith thus unto them ibid. verse 62. what and if ye shall see the Son of man ascend up where he was before As if he should have said when ye shall see my Body to be ascended up into Heaven then I hope you will understand that I speak not of this carnal eating of my flesh that ye dream of for my Body will be then in Heaven and there must continue And this Argument holds good against the carnal eating of Christs Body in the Sacrament also though our Saviour doth not speak thereof in that place so contrary to Scripture is this interpretation of our Saviours words And contrary it is to Sense For that which we receive with our hands at the Lords Table it is not flesh but bread bread to our sight bread to our feeling and bread to our taste contrary to reason it is also and that in two respects 1. In that if the words were literally meant our Saviour then at the Institution when he took the bread and uttered the words had his own body in his hand and so he had there two bodies one sitting at the table and the other in his hand upon the table and this is not very reasonable Secondly In that if at the administration the flesh of Christ in the very substance were there it would stand us in no stead for it is the spirit that quickneth the flesh profiteth nothing Our Saviour saith Joh. 6.63 My flesh is meat indeed ibid. ver 55. And why then doth our Saviour say here the flesh profiteth nothing Our Saviour doth not contradict himself and thereby it is plain his meaning is that the carnal Capernaitical eating of his flesh such as the Capernacies there thought he spake of was of no use at all And lastly Contrary it is to the interpretation of the Ancient Fathers I 'le mention but two or three very breifly Turt lib. 4. against Marcion thus speaks Christus acceptum panem distributum discipulis corpus suum illum fecit hoc est corpus meum dicendo i.e. figura corporis mei Bread taken and distributed to his Disciples he made his body by saying This is my body that is the figure of my body Saint Ambrose to the same purpose doth use the same word figura Figura est corporis sanguinis Domini nostri Jesu Christi l. 4. de sacramentis cap. 5. and Saint Aug. on the third Psal saith Dominus Judam ad hibuit ad convivium in quo corporis sanguinis sui figuram discipulis commendavit tradidit That is The Lord entertained Judas at the feast wherein he commended and gave to his Disciples the figure of his body and blood These three to add no more do agree in this particular and they all use the same word figura whereby they signified that the bread is nor turned into to the Body of Christ but was a sign or figure of his Body though called by the name thereof It is the language of the Holy Ghost to give to the sign the name of the thing signified so it is here in the Text the Ordinance of the Circumcision is called the Covenant which was but a sign of the Covenant He gave him the Covenant of Circumcision One thing more there is to be observed from this title the Covenant of Circumcision which I will touch but briefly and it is this That the Almighty God in his Sacraments doth make a Covenant with his people Circumcision was a Sacrament for there was a sign and a thing signified as before was shewed and therein God entered into Covenant with Abraham and his Seed The Passover was a Sacrament and thereby there was a Covenant made between God and his people The Israelites when Hezekiah sent abroad a Proclamation exhorting the people to come to Jerusalem to keep the Passover which had some years formerly been neglected he thus bespeaks them Now be not stiff-necked as your Fathers were but yeild your selves unto the Lord in the Original it is thus expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is give the hand unto the Lord and so it is rendred in the Margent of our Bibles 2 Chr. 30.8 Now to give the hand ye know is a circumstance and sign of entring into Covenant and by this expression is intimated that by keeping the Passeover they made a Covenant with the Lord. The like is to be said of our Sacrament of Baptism for the Apostle Saint Peter 1 Pet. 3.21 in respect of the inward part of it doth calliit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that word though it be by divers diverfly rendred as by our translation an answer by the vulgar Latin Interrogatio yet it is generally conceived that the Apostle doth therein allude unto the questions and answers that were made at the baptizing of people converted to Christianity Such as Dost thou believe I do believe c which had their beginning and use even in the Apostles time as may be collected from Acts 8.37 And therefore by some the word is rendred stipulatio that is a Covenant a Bargain or an Agreement between two one asking the question and the other answering Such a thing is Baptism a Covenant between God and us and though those questions and answers were omitted yet this Covenant is included and contained in the very words which by our Saviour are appointed to be used at the Sacrament of Baptism that is To Baptize in the Name of the Father of the Son and of the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth.