Selected quad for the lemma: blood_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A77288
|
A sermon of the blessed sacrament of the Lords Supper; proving that there is therein no proper sacrifice now offered; together with the disapproving of sundry passages in 2. bookes set forth by Dr. Pocklington; the one called Altare Christianum, the other Sunday no Sabbath: formerly printed with licence. By William Bray, Dr. of Divinity. Now published by command.
|
Bray, William, d. 1644.
|
1641
(1641)
|
Wing B4316; Thomason E157_8; ESTC R22819
|
22,195
|
69
|
the New Testament in my Blood This Bread and This Cup that do Sacramentally exhibite the Body and Blood of our Saviour are here specially design'd 2. Ye have The Sacramentall actions and they are in like manner two Eating and Drinking answerable to the parts of the Sacrament eating this Bread and drinking this Cup. First wee must Eate It is not enough to purpose or desire to be Guests at this heavenly Table neither may wee be present onely as spectators and beholders to see and to gaze but we must tast and eat Secondly wee must Drinke the Cup too as well as Eat the Bread these two are joyn'd together by Christ in the Institution and they may not be sever'd by Man without manifest impiety 3. The Circumstances of the actions which make the third particular in this first generall they are likewise two The first is of Time Baptisme is to bee received once onely but this blessed Sacrament of the Lords Supper often both out of a gratefull obedience to our Saviour and out of a carefull regard of our owne spirituall advantage by it As oft as yee eate this Bread and drinke this Cup. It is not barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how oft soever which implyes a frequency The second circumstance is of the Persons Communicating Ye First Ye in the plurall number for this Holy Sacrament is a Communion may not be received by one alone Ye againe that are Members of the Church Ye are to eat of this Bread and drinke of this Cup. For he that is not entred into the mysticall body of the Church by Baptisme is no fit subject as yet to partake of these high and holy mysteries And these are the severals in the first generall part of the Text to wit the Service of the Communion In the second generall part which is the Meaning of this service ye have three particulars likewise each of them sutable to the three particulars in the former part of the Text wherein you have the speciall meaning of each part of the service declared First ye have the meaning of the Sacramentall bread and cup to wit the death of Christ Secondly ye have the meaning of our eating this Bread and drinking this Cup namely the shewing forth of Christs death Thirdly ye have the meaning of our often eating this Bread and drinking this Cup to wit the perpetuation of our Saviours memory so long as he is corporally absent from us here on Earth even till he come againe in his glorious presence to judge the quicke and the dead As oft as yee eat this Bread and drinke this Cup yee doe shew the Lords Death till be come Here 's a large field of matter I can but gather here and there an eare of corne as I passe along without making any long stay upon any particular I begin first with the Parts of this Holy Sacrament which is the first particular under the first generall and first with the Earthy part or outward Elements which are Bread and Wine The outward senses of Man are the windowes or gates of the soule nothing enters into the soule but by them wee understand nothing we know nothing whilst wee are here in the body but the eare or the eye or some one or more of the senses present it first to the soule and the more senses there are that present a matter to the soule the soule understands it the more cleerely and beleeves it the more strongly even as the opening of many windows le ts in the more light into the house God knowes our mould in this and considers it graciously and accordingly he vouchsafes not onely to instruct and perswade us by the Eare in the hearing of his word but by the Eye Taste Touch in the outward elements of this Sacrament which we may see handle and taste for our further instruction and confirmation If any man therefore presuming upon I know not what spirituall Revelations and Seraphicall raptures shall neglect the hearing of Gods Word for his instruction or if any other resting in the bare hearing of the Eare shall neglect this blessed Sacrament wherein God farther manifests himself to the faithfull Soule by the doore of the rest of the senses if there be any such presuming spirits they very much forget themselves that they are yet in the body Yea they forget God too and his gracious condescent herein to our corporeall weaknesse who best knows whereof wee are made and how best to consider it That there is an earthy and sensible part in the Sacrament therefore ye see great reason for it But what is the reason of the choice of Bread and Wine to be the sensible part in this Sacrament Was not the killing of the Paschall Lamb and the striking of the blood therof upon the lintell and side-posts of the doore a more sensible and cleere Resemblance of the shedding of the blood of the immaculate Lambe of God Why then was the Passeover abrogated and Bread and Wine in the place thereof substituted as the sensible part of this Sacrament To omit many other most proper Analogies and aptitudes in the Elements of Bread and Wine serving for this purpose I will only give you an account of this change thus in briefe The Old Testament you know is abrogated I meane in regard of the manner of Administration of it by the Leviticall and Ceremoniall Law and the New is now in force the Testator himselfe having confirmed it by his owne precious Death and Blood-shedding Hence the shedding of the blood of the Paschall Lambe is justly ceas'd For after so soveraigne an expiation by the Blood of Christ himselfe no shedding of blood is now necessary Heb. 9. 10. ch as the Apostle argues in the Epistle to the Hebrewes and hence this Sacrament of the New Testament in the breaking of the Bread and powring forth of the Wine most fitly succeeds in the place thereof as being the most apt and vive expression of blood already shed without new blood-shedding Besides though our heavenly Father knowes that even under the New Testament we have need of these outward and sensible things and that for the strengthening of our Faith whilst we are here in the body and therefore as ye read but now God in his infinite Wisedome and Goodnesse to us hath instituted Sacraments for us in the New Testament as well as in the Old which consist of an outward and sensible as well as an heavenly and spirituall part Yet there is a very observable difference of degrees at least betwixt the Sacraments and Services of the Old and New Testament even in this regard Those of the Law and Old Testament were more sensible and earthy but these of the Gospel and New Testament more pure and spirituall the Law being as it were the body to the Gospel and the Gospel being the spirit and life of the Law Thus the Passeover which was a more crasse and corporeall Sacrament
diffitemur quin ita nobis monstraturillic Christi immolatio ut crucis spectaculum pene ob oculos statuatur qualiter in oculis Galatorum Christum suisse crucisixum dicit Aposte dum illis propositacrucis predicatio suerat Calvin l. 4. Jnllit c. 18 § 11 For first The Ministers setting apart the Bread and Wine upon the Holy Table and Consecrating them represents God the Fathers unspeakeable Love to mankind in setting apart and sending his only begotten Son into the World to dye for us here 's the prime cause of his death Againe the breaking of the Bread that resembles the brusing of our Saviours body the Agonies of his soule for our iniquities and the powring forth of the Wine and the distribution of the Bread and Wine severally and apart doth most aptly resemble the shedding of his most precious bloud and the severing of it from his Body on the Crosse wherein consisted the very Passion And lastly the Effects and Operations of Bread and VVine upon the Bodies of men they doe most Lively resemble the Effects and Operations of the death of Christ upon the Soule To the sound and healthfull body Bread satisfies Hunger and strengthens life And Wine makes glad the heart of man saith the Psalmist * Psa 104.15 But on the contrary to a foule or feverish body wine is turned into poyfon and there is nothing surfets the body more suddenly nor more dangerously then bread according to the Aphorisme Hippo. Aphor. l. 7. Aphor. 62 Si quis febricitanti cibum dederit quem sano exhibet valenti Robur aegrotanti morbus fit In like manner the death of Christ applyed to the faithfull and devout soule satisfies his spirituall hunger strengthens the life of grace in him fills him with joy unspeakable and most glorious It is to him the savour of life unto life but to the unbeleever and impenitent that wilfully perishes It becomes the savour of death unto death * 2 Cor. 2.16 vid. S. Cypr de coena Domini §. 7. Let our soules goe along here and meditate of these and the like Analogies in the time of receaving Hoc age doe this And this is the first sence of shewing forth Christs death in the Sacrament In this Sacrament wee doe not onely make a bare shew of Christs death by way of representation and resemblance but we shew it forth also by way of evidence and confirmation For this Sacramentall Cup is the New Testament in Christs Bloud And all the promises in the Gospell which are the Legacies of the New Testament and Benefits of Christs death are in the right use of this Sacrament conveyed and assur'd to us In this Sacrament Christ sets his Scale to his Testament and delivers it particularly into every worthy Communicants hand and every such Communicant receaves it to his soules comfort from God as his deed and gift and hereof hee may assure himselfe as verily as hee receaves the outward Elements of Bread and VVine to his bodily nourishment And though a fraile and mortall man be the Minister and Jnstrument to convey this assurance to you yet what he doth herein he doth it in the Name of Christ by Commission from Christ and in Christ's stead So that it is Christ's Act and deed and the Assurance is Authentically and Originally from Him who is Jnvisibilis Sacerdos the Invisible High Priest John 4 v. ◠2 In the 4 of Saint Iohn wee read that Christ Baptized more then Iohn though Iesus himselfe Baptized not saith the Text but only His Disciples If therefore Baptisme be our Saviours Act In and by the Ministery of His Disciples which He never administred by Himselfe how much more is this Blessed Sacrament His Act and Deed by the hands of his Ministers which He Jnstituted Consecrated and Administred Himselfe in His own person And as much Comfort and Assurance may Yee reape from it now by the hands of Christs Ministers as if Ye should receive it from Christ's owne Blessed hands as the Disciples did Onely as yee desire to enjoy the Comfort of it be carefull to observe Theophylact's Counsell which he gives upon this very Ground in his Comment on my Text Eo affectu debetis esse imbuti Yee ought to be so well disposed when yee come to receive the Eucharist as yee your-selves thinke yee should and could have beene if with the Disciples yee had enjoy'd the happy presence of our Saviour at his last Supper and had taken this Blessed Sacrament at the first Institution of it from our Saviours owne hands Yee ought to aspire after it now that yee may bee affected with the same heavenly Devotion and humble Reverence with the same fervent Charity and hearty thankefulnes toward our blessed Saviour considering it is the same Holy Supper and no other and the very same Death which wee now shew forth and unto the worlds end as then at the first Institution and Ordination of it Thirdly and lastly we doe in this Sacrament shew forth Christs Death by way of Memoriall and Commemoration Do this in remembrance of Mee saith our Saviour * 22. S. Luk. 19. And for this end mainly was this Sacrament instituted by our blessed Saviour And from this main end of it this Sacrament is and hath been in all Ages of the Church called by the name of the Eucharist as being a sacrifice of Praise and Thanksgiving to God in Remembrance of our Saviours Death and Passion And accordingly our Church exhorts and practices in the service of the Communion * The last Exhortation before the Communion and the first Prayer after the Communion Above all things we must here give humble and heartie Thanks to God the Father the Son and the Holy Ghost for the Redemption of the World by the Death and Passion of our Saviour Christ both God and Man who did humble himselfe to the Death upon the Crosse for us miserable sinners And to the end wee should always remember the exceeding great Love of our Master and only Saviour thus dying for us he hath instituted and ordain'd these holy Mysteries To Him therefore with the Father and the Holy Ghost Let us give as we are most bounden continuall Thanks And that this our Thansgiving may be acceptable to God let us first conform ourselves to our blessed Saviour in his Death and Passions let us die to sin and live to Christ Consider we therefore the worke we have in hand and the end of our comming as often as wee come to Celebrate the Holy Eucharist We come here to Commemorate the Death and Passion of our Saviour for our sins and it would ill beseem us then to solemnize the Funerals of our Lord and Master not having on our mourning Garments without suitable sorrow and suffering in our owne souls Should we suffer sin to live in us which cost our Saviour his Life and make that our Delight which caused his Death and that at the very time when wee