Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	bread_n	shed_v	9,889	5	9.7532	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92310	The receiver undeceived, or, An Answer to the author of a late sheet entituled Of receiving the Communion in the company of such, whom we conceive not so good, holy, and rightly principled, as we wish they were with an appendix for this proposition, Vngodly persons ought not to be admitted to the Holy Supper / by Sionophilus Ecthrobabylonicus.	Ecthrobabylonicus, Sionophilus.	1651 (1651)	Wing R626; ESTC R42553	10,908	16

The Receiver undeceived OR AN ANSWER TO THE AVTHOR OF A late Sheet entituled Of Receiving the Communion in the Company of such whom we conceive not so good holy and rightly principled as we wish they were WITH An Appendix for this Proposition Vngodly Persons ought not to be admitted to the holy Supper By SIONOPHILUS ECHTHROBABYLONICUS Luk. 22.19 My body given for You. 20. Blood shed for You. Act. 20.7 When the Disciples came together to break bread 1 Cor. 10.16 The cup of blessing which we blesse is it not the Communion of the blood of Christ v. 17. We being many are one bread and one body 1 Cor. 11.29 For he that eateth and drinketh unworthily eateth and drinketh Damnation to himselfe c. OXFORD Printed in the yeare 1651. The Readers Admonition READER I Am not ignorant that this present age is cloy'd with publique controversies Nor that the subject I discourse of hath the weaker side as to the Vulgar approbation Mine ayme is truly tould thee in the Title how well the marke is hitt thy selfe mayst tell me in the tryall I hope thou wilt prove none of those that set ●heir Conscience in Religion by their Country not Gods Counsell T is found too true that custome is a second nature And prescription even in Christianity carries a greater stroake then Scripture doth with very many nor the meaner onely Hence are those pleas Has been the custome And by our Fathers too before us Joh. 4. Alas but did not the Samaritanes say the same And Peter A vaine conversation was received by tradition from your Fathers 1 Pet. 1. Yet more particularly Approaching to Christs table is a Case of life death It cost him deare that had not on his wedding garment at the feast Mat. 22. What pitty notwithstanding is' t to see how sinners on the grounds aforesaid rush thereto as horses to the battell upon their ruine And those most eager for it that least understand the hazard of it No marvell the Apostle chargeth to Examine not in the former formall road but as 't is elsewhere Whether ye be in the faith or not and 1 Co. 11. 2 Cor. 13.5 Know ye not that Jesus Christ dwelleth in you except ye be reprobates Sure Reader then thou hast cause to try before thou trust to be well advised ere thou adventure on businesse of eternall cōsequence However I have done my part thus to fore-warn looke thou to thine to be fore-armed else at thy perill be it To the Author of the Sheet entituled Of receiving the Communion in the company of c. YOu undertake the resolution of a Case of Conscience but if I mistake not leave it in as bad a Case as e're you found it I would without your prejudice cast in my mite to prevent abortion of such an hopefull Issue T is not the Credit but the Cause I serve which makes me though my skill be little at the weapon take up the buckler with you yet as at all would I not be your Enemy so must I to the utmost be Truthes friend herein 2 Cor. 13. you know who said We can doe nothing against the Truth but for the Truth Title exam Former part First to your Title then your Text. That former truely halts downe right but whether its a slip or subtilty I don't determine However it begins and ends alike indeed 't is current in neither The former part enquireth of receving the Communion barely Disciples ignorance Peters Cursing Swearing Judas's Treason And Proleps● and Pos 3. and 7. Sub finem as if you meant to satisfie receivers only about communicating with those they think unworthy whereas 't is * See Pos 1 2. elsewhere evident your purpose is to defend Dispensers also and that too in admitting * See Pos 1 2. any or all notwithstanding * See Pos 1 2. ignorance or prophanesse as the Custome was unto that Ordinance with reproofe of such as practise otherwise And this indeed is the White you chiefly aime at as may be seene apparently if the Reader will but trust to his owne eyes before he take your word Truely such dealing then is but a kind of dodging with us except you 'ld have us think we have cause to thanke you for that as over measure But yet there 's worse behind where it proceedeth In the Company of such whom wee conceive not so good holy and rightly principled c. Latter part Sir let me be ingenuous with you were all your following Arguments cleare demonstrations above all possibility of exception 'T were but the Conquest of a man of straw your selfe sat up Who doubteth but the least degree of goodnesse holinesse and rightly principlednesse to use your termes or saving faith as others speake more properly who doubts I say but this as it entitles to the Thing much rather to the Signe and Scale the Sacrament And as for that addition As wee wish they were That is as true if I may use that proverb as the very Gospell where is He that hath made the forward'st progresse in the way of godlinesse but yet must say Lay by the Ranters and their retinue with blessed Paul to the Philippians I am not already perfect and so may have our wishes as they had his to abound yet more and more Phil. 3.12 c. 1.9 And then what newes you tell us When the blind may see 't is of necessity to receive with such or else with none at all In this we are agreed And now good Reader perchance thou 'lt thinke the quarrell ended and it were indeed but that there is an Ambush layd which it may be is not observed by thee These are our Authour's words t is true but for his mind we must divo deeper before we fetch that up There 's no great danger in the venture Compare his place quoted in the margent of the former page with this his Title The sence is plaine He takes for granted that our English parishes are Saints Assemblies nor onely thus professedly but positively also although the generality are either dead in ignorance or buried in prophanesse or both therefore having as he supposeth some * See Title so good holy c. good degree though not so great as we could wish of goodnesse holinesse c. you know the language there is no reason to suspend them from the Communion or our selves from communicating with them But where 's the proofe of this Or must the Reader give because he begs that question of him We know what * Numb 16.13 Congregation holy every one of them Korah said and the Papists think but that won't serve the turn Nor must we trust in such like cases the word of Man unlesse Gods Word be passed for it much lesse when 't is against it yet such is the foundation of all our Authors building But that I leave with his Title too unto thy Censure

and then it is before refuted POS. 2 Your second is to this effect Judas received ergo c. you spend two pages and some what better with no litle confidence about the proving of your antecedent that Judas did receive and thinke your office fairly done by disproving of that place which unto most seemes most against it 'T is Joh. 13.30 You say this place with all circūstances seemes unanswerably to prove the contrary but let us see the substance of those circumstances you boast will do the businesse Joh. 13.30 First let me tell you that I thinke you might have saved some paines and well reducd your five to two or three particulars at most but that this serves to fill the paper and amaze the simple reader But something unto each 1 You say v. 2. supper that is the passover was ended and that in the twilight But Sir here lies the ground of your mistake in that you are not well acquainted with or else oppugne your knowledge in the Jewish rites at celebrating of the passover which was breifly thus as far as it concernes our purpose * Scaliger 6. de Emend p. 567.573 Beza on Mat. 26. So Godw. Jew an t In the evening they lay downe to eate the Lambe unleavened breade which done they rose and washed theyr feet then returned again to a certaine * Leo Modena pag. 129. of this also sauce wherein they dipt theyr bread herbs By this you may perceive what meanes the supper ended v. 2. that is the first course the intermediat washing and the dipped sopp Though I could have told you that some translate for * Musc in loc Erasmus coena facta cum coena fieret and one greek coppy reades * Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the rest 2. After supper and before the Communion was done and said all from v. 2. to v. 17. True rightly understood and untill verse the 31. For the Communion what mention's made of that weel 'e see anon 3. Our Saviour thrice intimated Judas's treason 1 long before 2 then at his last passover and 3 at the Communion for certaine if not a litle after Luc. 22.21 This last I answer in Beza's words In Luc. 22. it appeareth plainly from the other Evangelists and John especially that this discourse was at the second course of the legall supper and then for certaine not at the Communion but before So that your thrice is at the most but twice 4 The dipped sop was a peece of the blessed and broken bread This is not only a bare mistake as by what above appeareth but a bold dictate also when nota syllable doth that Euangelist use which I can find about blessing or breaking Sacramentall bread 'T is plaine he medles not at all about the institution of the holy supper as being largely done by others before him * So Bucer Calv. Bez. and the Authors Marg. Paralepomen● scribebat Johannes omittens aliis dicta 5 Supper that is the Passover was ended by twilight v. 2. but Judas went not out till it was darke night v. 30. 1 v. 2. proves not what you say but if you meane your comment on it I referre my reader to my answer there with this addition that the Law of the Passover onely saith * Exod. 12.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Between two Evenings some thinke Vespera Solis Luminis Others Declinationis Occasus Kill it in the Evening 2. To that of Judas going out at dark night there 's some thing of your owne in that you know t is common with the scriptures and in our ordinary speech to speake of things as come or present which are onely comming or neare at hand and so interpreters * Bulling in Locum Night was at hand Now let the Reader judge Quid dignum tanto c. Though I am not ignorant nor desirous to have him so that the question 's controverted among some Learned Yet unto mee it seemeth evident that they are right who hold the negative as (a) Certa eorum videtur sententia qui existimāt institutioni S. coenae non inter fuisse in Joh. 13. Beza (b) Omnino probabile mihi videtur Judā coenae illi non interfuisse in Mat. 26. Piscator c. which may be partly gathered from these words of Christ then spoken to those present at the holy Supper My body given for You and blood shed for You. Wherein all know that Judas had no part And clearly from that John saith expresly he went out immediately upon the sops receiving which needs must be afore the Suppers institution as above appeareth And though Parens doubted yet marke his (c) Indè tamcu non sequitur qd scelerati non sint à mensa Domini arcendi juxta mandatum Apostoli cum talibus no cibum sumite inference It follows not that the wicked should not be suspended from Christs Table as the Apostle wills With such not to eate But should we grant it Then you 'ld say sure Ministers may to such c. None to forbeare c. It follows not for 1. review the two former answers to the 1 Pos 2. Judas was an Apostle a Preacher nor do I find him whilst he kept his Ministry branded with prophanesse 3. And specially he was not yet convicted of his villanous treason nor indeed accused of it * Non igitur quod Christus oraculo complendo fecit trahi debet in exemplum Par. in Mat. 26. which is no marvell since it was not then brought forth though wretched caytiffe 't was a breeding by him And for the other Disciples why should they scruple Joyning with him when as they knew no worse by him then by themselves especially since as you thinke their Lord did not except against his coming thither Thus we have tryed your Champion reasons The rest may go by number not by weight and yet we 'le lay them in the ballance too POS. III Not discerning the Lords body is a great and perilous sin but not there or else where made aground to people to forbeare c. as they suspect c. nor Minister to suspend whom he onely feares c. Indeed Sir you speake very softly yet may be over heard Who tells you that suspition barely in the one or onely feare in the other is ground enough for such proceedings In truth I would make one to chide such jealous spirits if I could find them Yet see how well you doe it Not discerning is not held forth Ergo nothing else Surely you will not stand to this But farther do you thinke there is no ground to either when 't is known that such do eat and drinke damnation to themselfes Me thinke your second thoughts should grant it something to encourage mad-men to destroy themselves 1 Cor. 11. and more to put Knifes in their hands to cut their throats with all And need I