Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	cup_n	12,251	5	9.5859	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41567	The true character of the spirit and principles of Socinianism, drawn out of their writings With some additional proofs of the Most Holy Trinity, of our Lord's and of the Holy Ghost's divinity. By J. Gailhard, Gent.	Gailhard, J. (Jean)	1699 (1699)	Wing G130; ESTC R213338	180,830	207

great Sin to disobey God with neglecting and slighting his Ordinances Sure I am a great threatning was Thundered against such in the case of Circumcision Gen. 17.14 The uncircumcised man Child was to be cut off from his People for he hath broken my covenant which was the Reason of it and we have a notable Evidence of the danger which in the inn Moses was in for having neglected it in one of his Sons Exod. 4.24 25. when the Lord met him and sought to kill him Now Baptism is an introduction into the Church whereby we are made Members of it admitted into God's Covenant and take upon us his Badges and Livery the washing of the new Birth and the renewing of the holy Ghost Tit. 3.5 which in the matter of our Salvation is no small thing yet they say * Scrivierus de bapt it belongs to our Sins no more than Noah's Ark Jeremiah's Yoke and King Joash's Arrows without special command of God but do they every day look for a Command did not Christ once for all say go and Teach all Nations Baptising them Did not after that precept the Apostle's baptise Persons and whole Families Matth. 28.19 but Socinus † Disp de bapt c. 16. baptismum aquae c. as if he had known Christ's mind better than himself and his Apostles saith the Baptism of Water was not Commanded by Christ but only freely used by the Apostles And that the Baptism of Water was only for a time not perpetual so it doth not belong to those who come after the Command of outward washing given by C. 5. p. 53. Peter Acts 2.28 was not for ever but only for a time thus he and others of his Kidney go on after that rate They also slight infant Baptism as of no advantage which may as well be left off as used They positively say * Racov. Cat. p. 151. Infants do not at all belong to the Ceremony of Baptism for neither is there any Precept for it in Scripture nor have we any example of it This to favour Anabaptists yet the Baptism of Infants is a Divine Ordinance and this is to Unchurch and Unchristianise them 'T is an errour saith one of them to think that the Baptism of Infants is a Divine Ordinance or really a thing that agrees therewith Many more things of that nature we read in their Writings As to the Lord's Supper they are against the name for they would not have it call'd Sacrament and have very wrong Notions of the thing for they make of it a bare empty Ceremony which neither effects any thing in us not doth God thereby bestow any grace upon us only we thereby return God Thanks yet Paul calls the bread which we break the Communion of the Body of Christ 1 Cor. 10.16 and the Cup of Blessing which we Bless the Communion of the Blood of Christ Therefore the Elements in that holy Sacrament are no empty signs for therein the Lord's Body is to be discern'd and he who doth not Eateth and Drinketh Damnation to himself not discerning the Lord's Body Chap. 11.29 The word Sacrament they call barbarous invented by idle Men containing something of superstition or in part of Idolatry and hath been made use of to conceal the fraud But the word hath abundantly been used by the Orthodox Fathers and Doctors of the Latin Church among the Latin prophane Authors it hath several significations as first the Money in the hands of their pontifs in loco Sacro deposited by those that were at Law also it signified an Oath which was taken upon the invocation of God hence in Cicero's sense Sacramento contendere and jure jurando affirmare to take a Sacrament or an Oath are the same among the Ecclesiastical Authors sometimes 't is taken in a large sense for every Secret or Mystery of Christian Religion at other times in a stricter sense for a sign instituted of God whereby he doth Seal his graces and benefits unto his People as here it is Sacrament a Sacred because 't is a Sacred thing and also therein we take an Oath to Christ to own him as our head and to fight under his banners Now the signification of words is what use makes them to be and 't is received in all Orthodox Schools as appears by the several Confessions of Faith so though it be abused and misapply'd by some as Papists 't is no just cause to wrangle with the word nor for me here to say any more about it the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mystery which is no less Ambiguous than that of Sacrament But to the thing nobis in coena c. saith one * Smalc disp de Coenâ thes 106. 't is the veriest and purest truth of the Gospel that in the Supper nothing is confer'd on us only we thereby give God Thanks to say that in that action Christ doth communicate to us his Body and Blood is a doctrine to be rejected as absurd pernicious and an old Womans Tale and the very Children may understand how much they dote and are near upon running mad who in the eating of Bread and drinking of Wine seek for the Body and Blood of Christ thus these Wretches do ridicule and impiously prophane the high mysteries of our Faith and though we explain it to be not in a corporeal manner as Papists say but in a spiritual yet they will not be satisfied for say they † Racov. Cat. p. 146. sunt qui c. there are those who in the Lord's Supper think to be truly partakers though spiritually of the Body and Blood of the Lord which Opinion is with the rest deceitful and erroneous And 't is added haud animadvertunt c. ‖ Lib. quod Regni polon c. Cap. 4. Err. 5. they do not take notice how in that Sacred Ceremony there is nothing belonging properly to any singular advantage for us in the matter of Eternal Salvation but only it tends to the glory of God and of Christ. They destroy the nature of the Sacrament which by a visible sign represents an invisible grace for as Bread nourishes our Body so doth Christs Body Spiritually feed our Souls and as Wine quickens and chears up the Body so the Blood of Christ works the same effects upon our Souls which to deny is to make the Seals of the Covenant to be insignificant and unprofitable and to deprive us of the Spiritual Joy Comfort Assurance and increase of Faith which thereby we receive for the Lord's Supper is a comforting and a strengthening Ordinance † disp 12. de coen thes 78. How can it be true saith Smalcius that in the use of the Lord's supper Faith is strengthened and increased seeing some who receive it may happen to be most confirmed before they receive Socinus Morosovius c. say the same but there is no Man so much strengthened and confirmed but he may admit some farther degree of