Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	covenant_n	sacrament_n	seal_v	3,518	5	10.1195	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10037	Duties of communicants, or a treatise, teaching such as purpose to receiue the sacrament of the Lords Supper how they may rightly carrie themselues, before, in, and after the action of receiuing. By R: Preston, preacher of Gods Word at Rushden in Northampton-shire.	Preston, Richard, d. ca. 1624.	1621 (1621)	STC 20284; ESTC S100877	48,394	185

or red or greene waxe but of the red bloud of the immaculate Lambe Iesus Christ which is visible exhibited to the eye of faith for which cause the Lord himselfe and the Apostle calleth the Cup in this Supper the bloud of the new Testament or of the new Couenant for that couenant of grace is ratified established and confirmed yea and sealed therewith as it were with the Lords broad seale And as in the Kings broad seale there is imprinted ingrauen and liuely represented the person of his Maiestie So in this Sacrament which is the Lords seale is imprinted engrauen and represented the verie bodie bloud of Christ and the liuely person of the sonne of God and all for the strengthening of our faith and the nourishing vp of our soules in the assurance of our saluation through his merites and mediation 3. A third end of this Sacrament is to be a token of our Vnion with Christ and Communion with our brethren 1. Of our Vnion with Christ The Cup of blessing which wee blesse 1 Cor. 10.16 is it not the communion of the bloud of Christ and the bread which we breake is it not the Communion of the bodie of Christ That is a most effectuall signe and pledge of our vnion with Christ This vnion is called abiding in vs Ioh. 14.16.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ioyning to the Lord a dwelling in our hearts and is wrought betwixt Christ and vs 1 Cor. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the spirit of Christ apprehending vs and by our faith stirred vp by the same spirit apprehending Christ againe Both which S. Paul doth most liuely expresse I follow after Phil. 3.12 if that I may apprehend that for which also I am apprehended of Christ Iesus This vnion is best felt and most confirmed when we doe duely receiue the Lords supper for then we shall feele sensibly our hearts knit vnto Christ and the desires of our soules drawne by faith and the holy Ghost as by the cords of loue nearer and nearer to his holinesse 2. Of our Communion with our brethren 1. Cor. 10.17 We being many are one bread and one bodie for wee are all partakers of that one bread that as the bread which we eate in the Sacrament is but one though it be made of many graines So all the faithfull though they be many yet are they but one mysticall bodie vnder one head which is Christ This Communion pleaseth Christ very well Ioh 17.11 21.22.23.26 else hee would not haue prayed for it so often as he did and it is highly commended in the Primitiue Church because beleeuers were of one heart and of one soule in truth affection and compassion 4. A fourth end of this Sacrament is a token and pledge of our 1. spirituall resurrection He that eateth me shall liue blessed be that man that hath part in this resurrection Ioh 6.57 2. Of our corporall Resurrection He that eateth my flesh and drinketh my bloud hath eternall life and I will raise him vp at the last day Christ our head is risen therefore all the members of the bodie shall likewise rise for how can those bodies which are weapons of righteousnesse Rom. 6.13 temples of the holy Ghost and members of Christ 1 Cor. 6.19 Iuo modo negant carnem capacem esse resurrectionis quae sanguine corpore Ch●isti nutritur Irenae lib 4. cap. 34. and haue beene fed and nourished with the bodie and bloud of the Lord of life but be raised vp againe at the last day 3. The third and last thing which must be knowne touching this supper before we come to it is this Wee must know what it is to eate this Supper many are ignorant in this matter Now to eate this Supper is to eate the flesh of Christ and to drinke his bloud spiritually by faith vnder the signes of bread and wine for this cause Christ sayth I am the bread of life Ioh 6.35 he that commeth to mee shall not hunger c. And againe except yee eate the flesh of the sonne of man and drinke his bloud ye haue no life in you Againe Whosoeuer eateth my flesh and drinketh my bloud hath eternall life for my flesh is meate indeede and my bloud is drinke indeede And all this must bee done by faith which is both the hand mouth and stomacke of the soule to receiue chaw and digest this heauenly foode In the Gospell of S. Iohn it is said that God giueth this priuiledge to so many as receiue Christ that they are the sonnes of God Ioh 1.12 and a little after it is shewed who receiue Christ namely all those that doe truely beleeue So that looke as the hand of the bodie takes the bread and the wine and the mouth chaweth and the stomacke digesteth them to the refreshing and nourishing of the bodie euen so faith as the hand of the soule taketh hold vpon Christ represented and resembled vnder the signes of bread and wine and feedeth vpon him so as both soule and bodie are fed and nourished vnto eternall life Ob Ob. But our bodily foode is present with vs Christ is in heauen how then can we feed on him Sol Sol. I answere that it is true he is in heauen for the Scripture sayth Act. 3.21 the heauens must containe him till the restoring of all things Yet notwithstanding he may be said to be really present two wayes 1. To the signes by a Sacramentall relation 2. to the Communicants by faith alone Fidem mitte in coelum eum interris tanquam presentem tenuisti Aug. Epist 3. ad Volus In the holy Contemplation of faith thou art at one instant with Christ and Christ with thee Vse 1 Vse Seeing Christ is offered in this Sacrament to bee our foode and we are to feede effectually on his bodie and bloud in assurance of life eternall this then must teach vs to be carefull to keepe our stomackes for this meate and not cloy them before hand with sinne Men commonly keepe their stomackes for the best meate and will not cloy them with the meanest so let vs keep our stomackes for this blessed Manna Psal 78.24 25. which will make vs looke fresh in this worldly wildernesse Num. 16.35 Labour not sayth our Sauiour so much for the meate that perisheth Ioh 6.27 as for that which will last for euer And that our stomackes may be fit for this heauenly bread and Lordly cup we must take heed of sinne we are called the Temples of the holy Ghost let vs looke that these temples be cleane swept and cleansed otherwise neither Christ nor the holy Ghost will come into them Vse 2 2. This sheweth vs how needfull a thing faith is to the partaking of this Sacrament All this meate in this Supper must be eaten by faith As meate will doe one no good that wants hand mouth and stomacke

that are promised in the Word yea in this Sacrament The signes are not generall confused but particular to the seuerall Communicants 2. This Sacrament is an instrument of confirming Grace in that the signes thereof confirme our faith as a pledge by reason they haue the promise of God annexed thereunto For when God commandeth vs to receiue the signes by faith and promiseth withall to giue the things signified he bindeth himselfe as it were in a bond vnto vs to stand to his owne word euen as men binde themselues in Obligations putting to it their hands and seales so as they cannot goe backe when the signes are thus vsed as pledges then they are Instruments not onely of the encrease but also of the confirmation of Grace in vs. This confirmation is on this wise the signes and outward Elements 1. affect the senses outward and inward 2. the senses conuay the obiect to the minde 3. the minde directly by the holy Ghost reasoneth on this manner out of the promise annexed to the Sacrament He that receiueth the Elements aright shall receiue confirmation of Grace thereby but I vse them aright in faith and repentance sayth the minde of the beleeuer therefore I shall receiue confirmation c. Vse This serueth to confute the Papists who hold both this Sacrament and the other of Baptisme not to be voluntarie Instruments of God to confer Grace but naturall and Physicall Instruments hauing power and efficacie to work Bellarm de sacram lib. 2. cap 4.11 produce and giue grace yea that the very action of the Minister dispensing the Sacrament Ex opere operato giueth grace immediately as the moouing of the Pen causeth writing This Popish doctrine is fearefully derogatorie from the bloud of Christ Si quis dixerit per ipsa nouae legis sacramenta ex opere operato non conferri gratiā c. Concil Triden sess 7. Can 8. contrary to the Scriptures For 1. this effect cannot be ascribed to the worke done as they teach 2. neither can any extraordinary eleuation of their Beeaden-God conferre grace for this were to make the Sacrament a miracle and to encroach vpon the right of the holy Ghost 3. neither haue the outward elements any inherent force and power to feede the soule as they haue to feed the bodie 4. neither because grace is not tyed by any promise or meanes to the action so as God who is most free in his gifts cannot either otherwise distribute or cannot otherwise but dispence it with the action But vnderstand that 1. Grace is not tyed to the word therefore not to this Sacrament 2. If this were true then euery Communicant should be gracious the contrary whereof appeareth in many of Pauls communicants 1. Cor. 11. 3. Paul stands much vpon this to proue that Iustification by faith is not conferred by the Sacrament from circumstance of time gathereth that Abraham was first iustified before he receiued the Sacrament Act. 10.47 So Cornelius did truely feare God and was endued with the spirit of prayer So the Eunuch was first a beleeuer Act. 8.37.38 before hee Communicated 4. This opinion of tying grace to the Sacrament ouerthroweth 1. the highest and most proper cause of our saluation which is Gods free election to which onely Grace is tyed 2. the onely meritorious cause which is the bloud of Christ 3. the most powerfull and applying efficient which is the holy Ghost to whom Grace is ascribed and not to the Sacrament Vse 2 Vse 2. As it is with the Lords Supper so it is with all other ordinances of God no outward means can be effectuall vnlesse the inward worke of the spirit be added We haue power to come and heare the word but vnlesse the anoynting teach vs 1 Ioh 2.27 we shall remaine vntaught yea let the Apostles themselues preach Mar. 16.20 the Lord must worke with them also or nothing can be done Wee haue power to come to Baptisme yet vnlesse we be renewed by the holy Ghost Tit. 3.5 and the spirit be vpon vs Isa 59.21 the outward water will doe no good If there be any grace in the water sayth Basil it is not in the nature of the water Basil lib. de Spiritu Sancto cap. 15. but from the presence of the spirit and Hierome sayth Hieron in Isa 14. man giueth water but God giueth the holy Ghost Let vs beware and take heede that we giue not too much to outward meanes as if they shuld yeeld forth all comfortable fruit and all efficacie of themselues without the worke of the spirit Many boast of the Sacrament very much as the Iewes of their Temple the Law Circnmcision Couenants c. yet if they goe no further then the outward signe it cannot be an Instrumēt from God to conuay grace into their hearts As of Baptisme so it may be sayd of the Lords Supper Vis regenerandi non aquae simplici sed Sacramentali idest gratiae Dei quae mediantae verbo per aquam operatur adscribenda est Polan in Analys Cateck Basil the efficacie and strength of our regeneration and reformation cannot be ascribed to the bare signe but to the Sacramentall signe that is to the grace of God working with the outward signe yet so that the word of God must worke with them The second dutie touching our behauiour in the time of receiuing is this We must set our selues in the sight and presence of the Lord and receiue this Sacrament with feare and reuerence as Gods owne ordinance to conuay encrease and to confirme Grace in vs so as that we must not worship it as God himselfe the author and bestower of all grace goodnesse Eccles 5.1 Take heede sayth Salomon to thy foote when thou entrest into the house of God and be more readie to heare then to offer the sacrifice of fooles for they consider not that they doe euill as this must be done at the receiuing of the Word so at the rest of all Gods ordinances for this is a most certain rule that what feare and reuerence God requireth in one of his ordinances he requireth in all his ordinances Hee would haue vs to feare and tremble at the receiuing of them Isa 66.2 The ground Reason and Reason is because that abuse which is offered vnto any of Gods ordinances the Lord taketh as done vnto himselfe euen as the Prince taketh that disgrace which is done to his Crowne and robes as done to himselfe Christ sayth those that despise his Ministers despise him and those that despise him despise his Father that sent him therefore all our gestures behauiours must be such as shew forth a feare and reuerence due vnto God in respect of his ordināce whither we receiue it kneeling sitting or standing or the like yet these things being in different in thēselues we must haue a respect vnto the order rule of comelines which is set down in the Church

wherin we liue because so much as possibly we can we are to keepe the vnitie and peace of the Church alwayes prouided that nothing be done in way of religious honouring and worshipping the sacrament which were to make the creature a Creator God onely is to be worshipped and serued Mat. 4.10 as our Sauiour answered Sathan when he would haue had him to haue fallen downe and worshipped him A Cerere Baccho Paganorum dijs longe absumus quāuis panis et calicis Sacramētum nostro ritu amplectimur Aug. ad Faust We must not worship saith one the heathen Gods of bread and wine though after our maner we embrace the sacrament of bread wine his meaning is that Christians doe not worship bread wine as the heathēs did A holy Martyr well answered his Opponents Thomas Spurdance Acts and Monuments Pag. 2025. I receiue Christ by faith by beleeuing in him but the bread being receiued is not GOD for God dwelleth not in Temples made with hands you doe euill to cause the people to kneele downe and worship the bread Vse 1 Vse This may serue to confute the Papists who fall into the contrary extreme and giue so much reuerence to it as that they worship and kneele to it as to God Concil triden sess 13. Can. 6. They hold and it was so decreed in the Councell of Trent that the Sacrament should be adored euen with the highest degree of worship cultu latriae which is proper to God that it should be carryed about in solemne Processions to be adored of the people and whosoeuer held the contrarie was pronounced accursed But this Sacrament is onely to bee reuerenced as an holy mystery not to be adored with any religious worship The Apostles receiued it at the handes of Christ sitting not kneeling taking it not lifting vp their hands to it Christ bids them take eate drinke and doe all in remembrance of me to teach vs how vaine and idle the religion of the Papists is in worshipping the Sacrament which neither Christ appointed nor the Apostles acknowledged Vse 2 Vse This may serue to reproue those that neuer looke to their feete but come rashly to this Sacrament without feare or reuerence they neuer consider that God is there present It befalleth to many of them as it befell to Iacob while he slept The Lord was there Gen. 28. but he was not aware So the Lord is here but they consider it not they stand gazing on the rest of the Communicants as if they should be asked that question when they come home What went you out to see and not what to receiue But doe these men thinke God is present that they stand before Angels surely they know it not if they did they would not be so rash and carelesse Vse 3. Here we are taught to demeane our selues reuerently and with feare while we are about to receiue Considering 1. the worth and price of this Supper it cost the sonne of God his precious life he came downe from his throne of excellencie humbled himselfe was reputed a base seruant and offered himselfe a sacrifice to die for vs that we might liue 2. The daintie cheare in this Supper the bodie and bloud of him who is the ruler of heauen and earth the Lord at whose becke the Angels tremble and by whom both quicke and dead shall be iudged at the last day 3. The maiestie of him that sits at the Table with vs which is God Almightie that foldeth the heauens in his span and before whom heauen and earth shall passe away like a scrole 4. the person that inuiteth vs to this feast no meane seruant but a Lord euen Christ Iesus Col. 1.15 the expresse Image of his Father 5. Our owne vnworthinesse we deserue not to eate at this table hauing beene conceiued in filthinesse and wallowing euer since in the mire of iniquitie these should make vs feare and quake as Iacob cryed out at Bethell that is at the house of God How fearefull is the the place Surely it is none other but the house of God and this is the gate of heauen So in respect that Christ inuiteth vs giueth himselfe to be our foode that God also is present at this Table and wee for our parts are most vnworthie to fit thereat or to feede of the meate thereon we ought to cry out surely this is the Lords table and all the meate set vpon it is of Christs prouision and therefore we will eate it with feare and reuerence If a poore man sitting at a knights boord tremble and feare at euery bit of meat that he puts in his mouth how much more should wee feare that sit at this boord where the Lord of Heauen is present If Iohn Baptist an Apostle Euangelist and a Prophet Mat. 3.11 thought himselfe vnworthie to beare Christs shooes O Lord how vnworthie are wee prophane wretches to eate Christs flesh and to drinke his bloud If the Woman that had the bloudie issue feared to touch the hemme of Christs garment how should we tremble to eate his flesh and to drinke his all-healing bloud Oh therefore let vs come with pure eyes and heart to see and receiue the Arke of the new Couenant Col. 1.19 in whom dwelleth all the fulnesso of the Godhead bodily The third dutie touching our good behauiour in the time of receiuing is the particular application of the Sacrament vnto a mans selfe while he is in receiuing of it and this is done by meditating vpon the holy actions and rites which according to Christs institution are vsed in and about it for it hath pleased God considering our weakenesse to appoynt those rites as meanes the better to lift vp our mindes to the serious contemplation of his heauenly graces We must apply this Sacrament 3 wayes as it is 1. a Supper 2. a Seale 3. a communion 1. As a supper on this manner when the Minister setteth apart and consecrateth by the Word the bread and wine for Sacramentall signes I am to thinke how God the Father of his meere loue hath set apart and consecrated his sonne yea Ioh. 6.27 as the Apostle speaketh sealed him to be my mediator and redeemer when he breakes the Bread and powreth the Wine I must meditate how that Christs bodie was broken and his bloud shed for my sinnes when he giueth the bread and the wine I am to thinke that then God is offering giuing me his owne sonne to feed me vnto eternall life When I receiue the bread and wine and feede on them I must meditate of the receiuing of Christ and of my feeding on him by faith to the cherishing and nourishing of my soule Except I eate his flesh and drinke his bloud Ioh 6.51.57 there is no life in me I am but dead and for this cause did hee come downe from heauen Col. 2.13 that hee might giue life to me and to the world of the faithfull 2. As