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	flesh_n	wine_n	23,090	5	8.1231	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93655	The opening of Master Prynnes new book, called A vindication: or, light breaking out from a cloud of differences, or late controversies. Wherein are inferences upon the Vindication, and antiqueres to the queres; and by that, the way a little cleared to a further discovery of truth in a church-order, by a conference or discourse. / By John Saltmarsh, preacher at Brasteed in Kent. Published according to order.	Saltmarsh, John, d. 1647.	1645 (1645)	Wing S493; Thomason E305_22; ESTC R200328	25,183	50

in the Supper to his own end therefore it will serve to any end That we can prove of our own imagining upon certain rational conclusions from Scripture or reason without particular Scriptures authorizing or appointing it to such an end and therefore all these grounds consequences and notions which are formed upon a likelihood and probability are nothing to prove any direct use of the Sacrament to such an end without as I have said a special Word Precept or Practice or just Consequence from Scriptures directed to such a proof for else there is scarce any thing but we may reason into a notion of likelihood but faith must have better grounds and not of private interpretation and the Scriptures that are alleadged must not be to prove that things of lively representation may most affect the soul and have done so but that these Scriptures are plainly or powerfully directed by the Spirit of God to prove the very Institution of the supper to that end which none of those Scriptures prove that are alleadged in fol. 42. Vindication fol. 43. That God doth as effectually teach convert and work grace by the eye as ear and therefore were the Sacraments Sacrifices Types Miracles c. Why should not then the visible expressions of Christ in the Sacrament now have the like effectual converting power Inference We may infer as we have done before That all these are but Why should nots no words of Institution or Authority in the Scriptures for it But further the Legal Sacraments c. were carnal and more to the sense and more of representation but these are more in the spirit under the Gospel we worship now in spirit and in truth not by representations us under the Law And therefore it is that the Gospel Ordinances are so few so plain and poor to the eye that the soul may not be taken up with the signe but with things spiritual And we may observe that as little as can be of outward elements are made use on as in Baptism meer water and in the Supper Wine and Bread and the first Ordinance is called The Baptism of the Spirit not of water and the bread and wine The Communion of the Body and of the Blood of Christ not bread and wine And saith the Apostle If we have known Christ after the flesh henceforth know we have no more And further What is it that is said of grace coming in by the eye This is the way the Papists let in Christ having made the eye rather the organ for conversion then the ear now Faith cometh by hearing and therefore all their Idolatrous pictures their Imagery and theabical representations are all for the eye and bringing in Christ by Optick or sense and making conversion to be by perspective and working onely an historical faith And further What is it that is said of working grace by the eye As if the carnal part could advantage conversion by any power there but such a power as is meerly carnal and natural What can all these signes of the Lord Jesus do upon a blinde soul as all unregenerate men are What are the glorious colours to him that hath no eyes to see The signes of bread and wine are given for working symbolically or by signe upon a soul or understanding spiritually enlightned before and having a discerning and therefore it is that the Apostle saith He that eats and drinks unworthily eats and drinks damnation to himself not discerning the Lords Body which if the Supper had been a converting Ordinance the Apostle would not have charged the unworthy from receiving but rather have encouraged them in their receiving that of unworthy they might have been made worthy But you see he calls for a right discerning of the Lords Body first which cannot be a calling of the unregenerate or unconverted to a partaking because they have no right discerning of the Body of Christ but by the sense first converted Vindication fol. 44. 1. That the most humbling melting soul-changing sin-purging mollifying meditations of all others are from Christs death and passion c. and therefore c. 2. Afflictions and corporal punishments are converting Ordinances therefore c. 3. That unworthy participating is a means of spiritual hardning and so by the rule of contraries a worthy receiving an instrument of conversion 4. All the ends of it are as appears so spiritual see his Scriptures that how is it possible it should not be Gods intention and Christs Ordination to be a converting Ordination 5. Conversion is a turning of the whole man unto love obedience of God in Christ from the love of the world c. and what engine more powerful for the forecited respects or spiritual ends 6. Experience in every Christians conscience whose preparations and approaches to this Sacrament were the first effectual means of their conversion yea they had not been converted if debarred from it Inference We may infer upon the first that there are soul-melting meditations in a soul unconverted or unmelted and that there are soul-changing meditations in a soul unchanged which the Scriptures never speak on such ways of conversion are no ways in the Word that we read on but hidden paths for the spirit of mans devising Secondly that because afflictions are therefore Sacraments are that is because one thing is therefore another thing is This is but the Old Argument But God may sanctifie any thing at his own pleasure to make way for Conversion and yet that no instituted Ordinance for conversion neither Because some have been converted when afflicted when sick when poor therefore will you first go afflict them and make them sick and poor taking all they have from them that you may convert them and so make them standing Ordinances Thirdly Is a rule of contraries a rule in the Scriptures or in Logick But it is said Worthy receiving is an instrument of conversion that is Conversion is an means of conversion who can receive worthily till in Christ till converted 4. But all the ends of it are spiritual and how is it possible but then it should convert This How is it possible is like that of Why should it not both of one strength to prove it for though the ends be never so spiritual yet if there be no warrant for any such institution as conversion all the reasons and extrinsecal or strange consequences as all such are cannot institute an Ordinance none but God and Christ and therefore the Popish Arguments built upon such forreign and external though rational consequences are not immediate nor intrinsecal enough to warrant any thing of their will-worship 5. But it is a powerful engine Yea but onely for what it is instituted and ordained nor is it lesse excellent because it converts not because every thing is beautiful in its order and place and law of creation 6. But the experiences of Christians witnesse who had never been converted if not at the Sacrament But what Christians are these What kinde of