Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	blood_n	break_v	shed_v	10,145	5	9.7147	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48862	The growth of error being an exercitation concerning the rise and progress of Arminianism and more especially Socinianism, both abroad and now of late, in England / by a lover of truth and peace.	Lobb, Stephen, d. 1699.	1697 (1697)	Wing L2725; ESTC R36483	104,608	218

Consid p. 28 That they Place not Religion in Worshipping God by themselves or after a Particular Form or Manner but in a Right Faith and a just and charitable Conversation We Approve of known Forms say they of Praising and Praying to God as also in Administring Baptism the Lords Supper Marriage and the other Religious Offices We like well of the Discipline of the Church by Bishops and Parochial Ministers We have an Esteem for the Eminent Learning and Exemplary Piety of the Conforming Clergy For these Reasons we Communicate with that Church as far as we can and Contribute our Intrest to Favour her against all Others who would take the Chair We would not therefore be Understood to be Enemies to the Church nor as seeking to undermine her And that they may hold Communion with the Church in her Sacraments they have framed such an Idea of 'em as makes it easy for Men of their Opinions to joyn in the Sacraments not only with the Church of England but with Presbyterian Independent Anabaptist Lutheran or Papist They do not look on the Sacraments as Ordinances of the Gospel to which they must go that they may Partake of Spiritual Blessings In their Opinion the Person that Receives Baptism is only to Resolve and Purpose Renovation and Newness of Life Trinitar Scheme Consid p. 26 He doth say they thereby Profess he will purge his Mind and Conscience and his whole Conversation from Impurity and Wickedness And concerning the Sacrament of the Lord's Supper They commemorate and represent the shedding the Lord's Blood and breaking h●s Body for Mankind But for the miraculous Effects and Consequences ascribed to the right partaking of this Sacrament Vnitarians can find them no where but in the Books and Sermons of the Superstitious Admirers I might have said Idolaters of External Things If they had been perswaded that the Sacraments were Ordinances design'd of God for the conveying of spiritual Blessings to such as do aright partake of them then they could nor be Protestants and yet communicate in the Sacrament with Papists because their way of Administration is not right But now to serve a Turn they can take the Sacrament according to the Church of England or to promote their Cause go to Mass They are so well pleased with this Piece of Jesuitism they do it 's like find it so advantageous for the propagating their Notions that they can●t forbear an exposing the opposite Truth held by Protestants as most vile and rid●culous Trinitar Scheme Consid p. 24 The Sacraments accord●ng to the Sense of the Orthodox are a sort of Means which works on our Minds as Spells Charms and Incantations and such l●ke obtain their pretended Effects by a preternatural Power extraordinarily given to them by God or by those Spirits who preside over such Af●●●s ●●et a Man in Black sprinkle you w●th some of the Churches Water or give you a bit of Bread or sup of Wine over which he hath pronounced the wonder-working Words prescribed in Mother Churches Ritual tho by Nature you are as bad as the Devil you shall presently be inclin'd to as much Good as will save you from Hell and qualify you for Heaven And this no less certainly if you are one of the Elect for else the Churches Incantation produces only a momentary Effect and a false Appearance of Good no less certainly I say than by tying the Norman Knot you may gain the Love of the Person you desire or by other Devices recorded in the learned Books so Fools esteem them of Magick you may cause Hatred raise Winds and do a thousand other Feats which have no more natural or real Agreement with those Causes that are said to produce 'em than Faith and Obedience have with a bit of Bread or with a sprinkling of Water Therefore when St. Augustine defin'd a Sacrament to be the outward visible Sign of an inward invisible Grace or Energy the good Father should have considered that this is the Definition of a Charm not of a Gospel Sacrament for a Charm is a bare outward visible Sign that has no natural or real Agreement with the Effect and if the Effect prove for the Good of the Person concerned it may be called the inward invisible Grace of such Sign or Charm As when the Effect is to beget Love or such like But if the Effect of the Charm be hurtful as to kill or such like then it must be called the Energy not the Grace of the Charm as that damning Power or Quality which our Opposers impute to the Sacrament of the Supper when not receiv●d aright cannot be called the Grace of that Sacrament but only the Energy So that let them turn themselves which way soever they can they have turn●d the Gospel-Sacraments as I have said before into Charms and Spells Th●se are the Evincements of English Socinian Modesty whose D●sign of bringing the blessed Sacraments into the greatest Contempt is manifest But what I chiefly urge it for is that hereby they prepare the M●nds of their Followers to prostitute their Consciences to a Compliance with any Religion to the end they may promote their own if it may be called a Religion For when on●e they have debauch●d their Consciences so throughly that they can take the Sacrament any way without Remorse as their Notion of it leads Men to do then may the more learned of their Party profess themselves to be either Papisis or Lutherans Calvinists or Remonstrants and carry on the Socinian Design either by a clandestine Ins●●t●asion of their Errors as Blandrata and sundry others of them have done or in the●r Opposition to Socinus pitch on such Topicks as weaken the Truth which is done by them who assert the Persons in the Blessed Trinity to be Three distinct Essences or represent the Socinian Error to be less dangerous than really it is and the Socinians themselves to be Men of greater Learning and Probity than most of them are Such Methods as these have been taken by Przipcovius Daniel Zuickerus Forstius Episcopius Curcellaeus and many others and not altogether without Success However I must and do acknowledge Johannes Niemojevius a Polonian Knight and once a Judge tho a Socinian yet generously opposed Georgius Schomannus who pleaded for this very Principle about the Vse and End of the Lord's Supper He freely declared That in this Point he differed as much from Socinus as the Heavens are distant from the Earth Vid. Secin Oper. tom 1. p. 756. And in Defence of what he wrote against the Theses of Emanuel Vega he expressed the religious sense of his Soul by that Grief he conceived on the spreading of this pernicious Error amongst them Do we not read saith he that Faith comes by Hearing which is confirm'd and increas'd in pious Minds by the same means And shall we ascribe less to the Sacrament of the Lord's Supper than to Hearing of the Word Socinus may perhaps do so but I suppose no