Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	bread_n	communion_n	cup_n	8,923	5	10.0506	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25294	The substance of Christian religion, or, A plain and easie draught of the Christian catechisme in LII lectures on chosen texts of Scripture, for each Lords-day of the year, learnedly and perspicuously illustrated with doctrines, reasons, and uses / by that reverend and worthy laborer in the Lord's vineyard, William Ames ...	Ames, William, 1576-1633.	1659 (1659)	Wing A3003; ESTC R6622	173,739	322

And hence it is also that if the Sacraments be separated from the Word they are of no value Where therefore the Word is not received the Sacraments cannot be received Reas. 2. Because the Sacraments are both priviledges and markes or badges of the Church and therefore they belong not but to such as are members of the Church Reas. 3 Because a Sacrament cannot be a sealing signe but unto such as have some grant to be sealed But who so are no wayes pa●…takers of Christ the●…e have no grant or promise made to them that can or ought to be sealed unto them A Question here ariseth about Infants Whether they are to be baptized or not seeing they cannot be taught or instructed about faith I Answer That the Children or Infants of believers ought to be Baptized because while they are yet Infants as to the external priviledges of the Covenant with God they are accounted both persons and parties of or belonging to their parents and therefore they are of the family of Christ or of the number of his Disciples For if the Covenant made with Abraham be the same for substance by which we are saved and belongeth as much to us and to our children as it did to Abraham and his posterity then not only we but our children also ought to be partakers of the seal of this Covenant But the first is true as appeareth by Rom. 4. and other places and therefore the latter also is true Furthermore it makes to this purpose that the grace of this Covenant after Christ's coming is no way more straitened or made narrow than it was before his coming but in many sorts made wider larger an●… more extended What is objected about faith whic●… is required of such as are to be baptized it 〈◊〉 no more the Baptisme of Infants than of old it 〈◊〉 the Circumcision of them which required faith 〈◊〉 well as baptisme because it was by its institution 〈◊〉 seal of the righteousness of faith Rom. 4. 11 As ther●…fore in Circumcision distinct knowledge 〈◊〉 faith and profession of it were not necessary for 〈◊〉 fants but the state of faith and of its professio●… where●…n by meanes of their parents professio●… they were born did suffice so it is also in 〈◊〉 Use 1. Of Confutation against Anabaptists Use 2. Of Comfort in respect of this great favour done us by God even from our Infancy whereby he deems not to receive our selves but also our children The eight and nine twentieth Lords dayes 1 Cor. 10. 16. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the comunion of the body of Christ THe Apostle in the beginning of the eighth Chapter exhorted Christians that they would abstain from the unclean feasts of the Gentiles In these words of the Text after a digression whereby he had prevented some objections he brings an argument from comparison of likes whereby he proves that communication or partaking with Gentiles in their Idolatrous feasts cannot be exercised without communion with the Idols themselves The comparing argument proposed for illustrating and proving of this is the Lord's Supper wherein we have communion with Christ. The argument then comes to this If in partaking of the Lord's Supper we have communion with Christ then also in partaking of the feasts of Idols we have communion with the Idols But the first is true and therefore the latter likewise The Assumption is set down and explained in our Text and it is explained by the parts of the Lord's Supper or feast which are bread and wine The use of these is shewn 1. From the things which they serve to signify as things like unto themselves and subjects or objects which they signify 2. From the manner of signifying that they do not barely signify or represent onely but also ratify and seal a communion in or partaking of the things signified 3. From the reason or cause whence this relation and connexion between the signes and things signified doth arise which is the blessing of the signes or by using of them according as Christ did appoint Doct. 1. The Lord's Supper is a Sacrament of the New Testament whereby our nourishment and growth in Christ is sealed unto us This is hence gathered in that bread and wine were the external signes appointed by Christ in this Sacrament which are the chief meanes of bodily nourishment as not onely experience but also the Holy Ghost teacheth us Psal 10 Now not bread alone not yet wine alone is used but both together partly that so the mystery of our spiritual nourishment might be better explained by such a distribution of the whole into its parts partly that the sufficiency of our nourishment might be thereby declared to wit that we need to seek nothing for it one of Christ. Reas. 1. Because as we have the principle of grace and spiritual life in Christ so also we ought to look for all progress and advancement in Christ by faith And as the first is signified in Baptisme so this last is most fitly declared in the Lord's Supper And this is it properly wherein the Supper differs from Baptisme Reas. 2. Because for our often infirmities and falls it was needfull to us that we had some Sacrament for the frequent renewing of our confirmation as indeed our faith stands in need of such renovation and corroboration But Baptism is not to be renewed because it is enough once to be born again as it was once to be born Most conveniently therefore the Supper was instituted often by us to celebrated that in faith and all grace we might glow more and more and be confirmed and strengthened therein Reas. 3. Because we receive from God all the increases of grace so is it fit that by publick profession we acknowledge this to the glory of his name and stirring up of our thankfulnesse to him unto which use the holy Supper doth most fitly serve us Reas. 4. Because that communion which is between the members of the Church as belonging to the same family and as they eat all of the same spiritual food at the same table of their owne and the same Master and Lord cannot be fi●…lier declared than by such a sacred and solemn spiritual feast or banquet Use 1. Of Comfort that we may be refreshed because that in this manner both by Word and Sacrament or seal we have this confirmed unto us that all that is necessary to our nourishment growth and advancement in grace for attaining of spiritual perfection is prepared for us in Christ and is to be by him derived unto us Use 2. Of Exhortation that we may diligently bestow all care and industry that we may really and in operation attain this nourishment growth and advancement in grace which in this Sacrament rightly used is exhibited unto us Doct. 2. This nourishment which in Christ we receive it by the working of fath This is hence gathered

are made partakers of this mystery by eating and drinking 2. Is about the manner of this action which is specified to us in the word 〈◊〉 And this manner is again contained in three acts whereof the 1. is that which is set in the last place that every communicant discerne the Lord's body 2. Is that he try himself 3. Is that he furnish himself with such a disposition as is worthy of so great a mystery And these three acts are set down in these three words discerning the Lord's body let a man examine himself and he that eats 〈◊〉 drinks unworthily Doct. 1. All our work that is ours onely in the Lord's Supper is to eat and to drink the body and blood of Christ. It is gathered from these words Let him eat of that bread and drink of that cup and not discerning the Lord's body Reas. 1. Because this is the Sacrament of our spiritual nourishment in and by Christ. Reas. 2. Because in the very institution of this Sacrament no other thing is prescribed but that we should take eat and drink to wit as the signs with our bodies so the body and blood of Christ spiritually or by faith to the nourishment of our soules Reas. 3. Because nothing else is represented in the external signes and actions but this nourishment on Christ which by the institution of Christ is in this Sacrament used Use Of Refutation against Papists What the difference is between the Supper and the Popish Mass because Papists have taken away the Sacrament that was instituted by Christ and have set up in its place the Sacrifice of the Mass that was devised by men And this is the difference between a Sacrament and a Sacrifice that the formal reason of a Sacrifice consists in this that in it men offer something to God and God receives something from men But the formal reason of a Sacrament is in this that God offers something to men by visible signes and men receive it from God on the conditions and manner that he offers it In this Supper God offers Christ unto us for our spiritual nourishment and we receive Christ as the food of our soules by eating and drinking of him by faith Hence the popish Mass is a meer stranger to Christ's institution while they make its principal use to be a Sacrifice for the quick and the dead and while they officiate their private Masses wherein the people neither eat nor drink while in the publick Masses they take away the cup from the people so that though they eat in some sort yet they drink in no manner while they hold up the Host or Sacrifice that is the consecrated bread and wine rather to be adored and worshiped than to be eaten or drunk while lastly they do all this in an unknown tongue so that the people cannot understand either what or how they should eat or drink Doct. 2. That we may rightly partake in the Lords Supper it is chiefly required that we rightly discerne the Lords body By this discerning of the Lords body is understood an act of the understanding whereby we observe the difference between this bread thus consecrated to be a signe and exhibitive seal of the Lords body that is of all his benefits and graces to our faith and common bread Or it is that judgement of our mind whereby we have a right apprehension and pronounce right sentence concerning this whole mystery or business The want of this discerning is that which is reproved here by the Apostle Reas. 1. Because without judgement and prudence agreeable to the thing undertaken nothing can be rightly or perfectly done or performed Reas. 2 Because in the Sacraments where the external appearances are bodily and gross and yet a spiritual mystery or secret as to sense lies hid in them there is need of spiritual heed and judgement that we may rightly pierce and dive into that spiritual secret it self Reas. 3. Because the want of this discerning brings with it a prophanation of this holy feast as appears by the example of the Corinthians For who so discerne not what it is about which they are busied can never fit themselves so as to behave themselves arightly in handling of such a business Use Is both of Direction and Exhortation together that every one earnestly set his mind and iudgement arightly to discerne before he come to the table of the Lord what it is that is there done and what it is that himself should there do Now the special points that ought by all communicants to be discerned are these 1. The occasion and necessity that there was that Christ should be broken and given for us and to us which was no other but the deepest guilt of our sin heaviest punishment due to it and the misery that to us would thence have followed 2. The proper cause and reason of this donation which was the infinite mercy of God towards us 3. The manner in which Christ was given for us which was both in body and soul to the sufferance of death though they were the soul and body of God personally that by this his obedience we might be both freed from death and the consequent of its misery and made partakers of all the blessings of grace and glory and happiness which were in him prepared for us and he had deserved to us 4. The meanes by which Christ is thus applied unto us and made ours as in this Sacrament externally by the signes of eating of bread and drinking of wine and internally by the operation of the Holy Ghost and our faith stirred up by him to rely upon Christ for life and nourishment and growth unto life eternal and all the blessings aforesaid Doct. 3. The second duty required unto a right communicating or partaking of this Sacrament is that we seriously examine or try our selves The object of the former duty was the Supper it self instituted of God The object of this is our selves wherein by a reflex act we behold and consider our selves that we may understand how our disposition and condition agrees or disagrees with the nature and use of this institution And this inquiry should be made with greatest care and diligence as the word used for it doth sufficiently express wherein is properly expressed the Goldsmiths pains in diligently trying of silver and gold that he may know true coyne from false Reas. 1. Because it would be in vain to discerne the Lords body unless we discern aright also how our selves agree with or disagree from the Lords body and whether we have such requisites as necessarily we must for the saving participation of his body For in the Sacrament there is a mutual relation between the gift offered and our receiving of it nor doth it bestead us at all to know of what sort and how precious the gift is unless we know also that our selves are such as to whom this gift doth belong Reas. 2. Because great is the deceit of mans heart whereby men

in that we are said in the Text to have communion with the flesh and blood of Christ which yet are not bodily present with us but are onely spiritually partaken of by faith as is apparent by other places Reas. 1. Because by faith it is that we have union with Christ. Reas. 2. Because by faith in Christ we draw as it were and suck unto us all grace and spiritual life Reas. 3. Because as the principle of our spiritual life is faith so from the further intention and extention of this faith depends our nourishment and growth in the same life For all spiritual endowments riches are not only vigorous grow cold according as our faith is vigorous and grows cold Use 1. Of Refutation against such as will have Christ to be given us in the Sacrament by the outward work only bodily and by the mouth to be received whether we have faith or not Use 2. Of Direction that in the use of the Lord's Supper we take great care to stirre up our faith because unto nourishment and growth is not only required the habit and disposition of faith but also the actual exercise of it in so much that all even believers and faithfull are not worthy receivers of this Supper unless they rouse up the faith that they have and exercise it according as the exigent of that time and business doth require Doct. 3. For this spiritual nourishment in the Supper it is not required that the bread and wine be substantially changed into the body and blood of Christ nor that Christ be bodily present in with and under the bread and wine but onely that they be changed 〈◊〉 to relation and application or use and that Christ be spiritually present onely to such as partake in faith This is hence gathered in that bread and wine are said to remain here in the Supper and our communion with Christ is in a sort said to be such as Idolaters have with their Idols which stands in relation onely Therefore Transubstantiation of Papists and Consubstantiation of Lutherans fight Reas. 1. With the nature of Sacraments in general whose nature consist in a relative union or likeness as hath been explained not in a bodily succession of the one in the others place or a substantial change of the one into the other nor yet in a bodily conjunction or presence of the one with in and under the other Reas. 2. With the analogy of this to the other Sacrament of Baptisme wherein neither Transubstantiation nor Consustantiation useth to be made nor is dream'd of to be made Reas. 3. With all the Sacramental phrases or manners of speaking used through all the Scriptures Reas. 4. With the humane nature of Christ which with its essentiall properties safely can neither be every where nor yet in so innumerable places at once as the Supper of the Lord useth to be given at one time Reas. 5. With the state and condition of the glorified body of Christ which suffers not that the flesh and blood of Christ should be divided or sundred broken devoured and chawed by the teeth concocted and digested by the stomack c. handled in other such manner Reas. 6. With the revealed will of God by which it is certain that Christ remains bodily in the Heavens and shall do so untill he come again to judge the 〈◊〉 and the dead Use ●… Of 〈◊〉 against the errors and mad 〈◊〉 of such as defend such monstrous Doctrines without any shame as they were at first hatched and received without any ground Use 2. Of Direction that in the use of this Supper we 〈◊〉 of no gross and carnall thoughts into our minds as if the spiritual eating of and feeding upon 〈◊〉 dayly in the Word preached were not the 〈◊〉 altogether as to the substance with this in the 〈◊〉 For they differ onely in this that the 〈◊〉 eating differs onely in the manner or external adjunct of sealing or obsignative exhibition or ratification from the others that are meerly spiritual and without this outward obsignation in the Word preached though it hath often the inward and substantial obsignation by the Spirit for which onely the other was instituted Doct. 4. The onely 〈◊〉 of this operative presence of Christ in the Sacrament is that blessing whereby we bless 〈◊〉 or set apart to such an holy use the bread and wine according to Christ's appointment who cannot but be 〈◊〉 with him own Ordinance by his Spirit and operation 〈◊〉 〈◊〉 his promise when it is used as he appointed This is taught in the Text The cup of blessing which we bless c. This blessing containes in it self 1. The Institution recited and explained in celebration of the upper as the ground of the whole action and of the benefit and blessing that is to follow on it 2. A thanks giving for Christ and for this his appointment unto the Father through him and by the Spirit that in this Ordinance we are more and more made partakers of Christ and his benefits 3. A petition wherereby the grace of God is sought for directing and keeping us in the right use of it and making this Ordinance powerfull unto all the ends for which it was appointad by him And this is properly the consecrating of the signes or outward elements Reas. 1. Because by this blessing bodily things are separated from a common use and are set apart to an holy and so are consecrated and sanctified Reas. 2. Because by these acts both the will of God by his institution and our will or consent in this business sanctified by our prayers come both together and to one for procuring spiritual power and operation in the formes or use of these signes Reas. 3. Because Christ himself did this and commanded that we should do the same that we doing so may look for the spiritual blessing from him Use 1. Of Resutation against those kind of inchantments or sorceries that the Papists have put in place of this blessing or consecration Use 2. Of Direction that in the celebration of this Supper we may alwayes have Christs institution before our eyes with thanksgiving and seeking of grace or favour that we may approve our selves in the right use of it because from these comes all the blessing and power of the Sacrament The thirtieth Lords day 1 Cor. 11. 28 29. Verse 28. But let a man examine himself and so let him eat of that bread and drink of that cup. 29 For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lord's body THe Apostle in this part of his Epistle corrects many abuses which had got some strength in the Church of Corinth amongst which was the prophanation of the Lord's Supper and of the correction of it this is the conclusion wherein he expounds the duty of believers in receiving the Lords Supper This duty may be referred to two heads whereof the 1. Is concerning the action it self whereby the faithfull