Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	drink_v	eat_v	supper_n	10,350	5	9.1429	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08219	An epistle sent vnto tuuo daughters of VVarwick from H.N., the oldest father of the Familie of Love ; with a refutation of the errors that are therein, by H.A.	Ainsworth, Henry, 1571-1622?; Niclaes, Hendrik, 1502?-1580? Epistle sent unto two daughters of Warwick.	1608 (1608)	STC 18553; ESTC S1318	62,756	66

c. to the forgiving and releasing of their synns Where agayn he perversly applieth that to obedience and mortification which is due vnto faith For when the Eunuch would be baptised Philip required nothing of him but to beleeve and Paul sayth to him that worketh not but beleeveth in him that justifyeth the vngodly his faith is counted for righteousnes Although therfore obedience to the faith must be given by all true Christians and they which are baptised into I. Christ are baptised into his death and buriall yet is not this done to the forgiving and releasing of their synns as H. N. Pharisaically inferreth but to shew forth the fruit and force of faith wherby the just doe live and lay hold on Christ whom God hath set forth for a reconciliation though faith in his blood to declare his righteousnes by the forgivnes of synns that ar passed through the pacience of God Wheras therfore H. N. doth gather from the premisses that this which he hath set down is the vpright Christiā baptisme in the name of the Son is the true forgivnes purging of our synns through Iesu Christ he is found a false witnes against God and Christ and would give vs a synful sink of error even a vayn perswasion of our own obedience righteousnes and sanctification to wash our selves in and hath royled with his feet the pure fountayn of Christs blood which clenseth all beleevers from all syn That vpon himself his own words may justly be retorted he boasteth himself of the baptismey of Christ and he hath not known him in any world Of like leven is H. Ns baptisme in the name of the holy Ghost which he maketh to be also the second birth out of the holy Ghost the true love of God Christ. And this even as the former of baptising in the name of the Father and of the Son we must not vnderstand of any outward action by the minister of Christ washing with water as did John the Baptist nor yet to be done at one and the same time with the former but as H. N. sayth in the oldnes of time when the dayes of the patience of Christ in the obedience of the holy and gracious word his service of Love are fulfilled that is when men have walked long ynough in the Familists religion that then the holy Ghost becommeth powred forth through Iesus Christ vnderstanding H. Ns Christ to weet the Lovely being over them all that have followed Christ in his death of the crosse obediently that is which have saved themselves from their synns by their own fantasticall suffrings and have kept his doctrine with the word of his patience even vnto the end Thus hath this deceiver of minds drawn all Gods ordinance of Baptisme which with men is outward and was by the Apostles admininstred with materiall water vnto a blasphemous imagined Being and conformity with God or regenerated estate and the holy doctrine of Justification by forgivnes of synns through the blood of Christ shed for vs and sealed vnto vs in baptisme he hath wiped away vnder colour of Sanctification or deification by our own following of Christ. Which things he teacheth by the same spirit that the Serpent taught Evah not to fear the outward eating of the forbidden fruit seing she should be like vnto God knowing good and evil H. N. 19. After such a like maner witnesseth Paul of the supper of Christ wher he sayth so many of you as have eaten of one bread are become partakers of one body Hath any man now rightly vsed the supper of Christ the same is then become partaker of the body of Christ according to the mentioning of the scripture 20. Therefore see vnto it yea see vnto it everie one which sayth that he hath fulfilled the service of Christ or would be a disciple of Christ. For those services and ceremonies which are ministred through the comandement of the holy Ghost out of a Christianlike Being they have the promises whiles they are rightly obeyed that should receive the pledge of the godly inheritance which is the holy Ghost And where that cōmeth not to passe vnto them ther is not the Christian service ministred let them make them then so like fashioned to the scripture as they wil. For whatsoever is served without the spirit of Christ it is an abomination before God therein may everie one think freely H. A. That which is here sayd of the supper of Christ if an honest faithful mā had written the same might wel be yielded vnto for in the words ther would lurk no frawd But coming from this old seducer H. N. and being affixed to his former heresies I deny that after such a like manner as H. N. before treated of Bapisme Paul witnesseth of the supper of Christ. For Paul sayth not that we ar one Being with Christ but that we are the body of Christ and that the bread which we break is the communion of his body which body we eat and have communion with by faith not really and essentially as fleshly men imagine and we ar caled the body of Christ not properly but figuratively by way of similitude and in great mystery for as a man joyned to a woman is one flesh so he that is joyned vnto the Lord is one Spirit But as the woman notwithstanding her conjunction is not the man neyther hath the Being of the man so the church notwithstanding her conjunction is not Christ neyther hath the Being of Christ but by faith is coupled vnto him as he sayth by the prophet I will mary the vnto me in faith Now that H. N. hath the like grosse understanding of the Lords supper as he shewed before of Baptisme appeareth not onely by his entrance saying After such a like manner c but also by his words in his Gospel wher speaking of the Passover he sayth Christ gav his disciples to drink out of the cup which is his passion his true blood which is his holy life of the New Testament Thus applyeth he all things about Christ to a holy life even then and there wher it is playnly spoken of death For though blood whiles it is in the body is the life of the same yet when it is shed out of the body as Christ ther sayth his was it signifieth death not the life of the party as also the Apostle testifieth so oft as ye eat this bread and drink this cup ye shew the Lords death til he come And as David would not drink the water that came out of the well of Bethlehē because it was the blood of the men that fetched it that is because they jeoparded their lives vnto the death to fetch it so we when we drink the wine out of the cup in the Lords supper doe drink the blood of Christ that is his death which for our synns he did vndergoe But H. N. by

fal down before idols wil deny their God of Love and wil worship the Papists God of bread in the Masse yea wil cōfesse or deny any point of doctrine and submitt vnto any Gods-service or religion And if they wil thus doe in things concerning God how much more may we think they wil so doe in things concerning men That if any Prince should be so wicked as to forbid al mariage on payn of death and cōmand or permit a community of womē or whordome these mē rather thē y e māly creature should perish would not spare to defile their bodies as wel as their sowles in al manner filthynes Yet syn they not as they perhaps think if their God of Love have their hart in hold and they be obedient to the requiring of the service of the Love for as H. N. sayth They know not of any other religion or godservice then of the service of Love But let vs further see if we can comprehend what H. Ns. position here doth imply If it be Gods wil that the manly creature should live and this be absolute and without restraynt then may not the Magistrate put any to death for any crime or make warre vpon any occasion for H. N. wil tel the magistrate he made not the natural man wherfore he cannot belong vnto him but vnto God his wil is that al shaped creatures should live and that it mought goe wel with them This Anabaptistical error is built on H. Ns. rotten ground and that the Familists doe indeed deny the vse of the sword vnto the Magistrate contrary to Pauls doctrine Rom. 13. and al vse of warrs may appear by H. Ns. words otherwhere complayning of the Land of ignorance which is every where but in his Familie that they make there many swords halberds spears bowes arrows guns pellets powder armor or harnesse c. for that the tyrannical oppressors and those that have a pleasure in destroying should vse warr battel therwithal one against another And because the taking away of the sword is the frustrating of the magistrates office for wherfore serveth he if not as for the wealth of the good so to take vengeance on them that do evil therfore it followeth necessarily that they condemne al magistracie in the church as do also the Anabaptists for H. N. sayth of his lovely city that no man reigneth over an other and that pleaseth God wel namely that the one man of God reigneth not over the other Thus vnder a colour that Gods creatures al should live he would abolish Gods ordinances who hath commanded that some malefactors should die and not live and bring confusion vpon civil polities as he hath vpon Christian religion Agayn in that he sayth al shaped creatures should live and then the manly creature so wel as any other wil it not folow also herevpon that Beasts must live may not be killed for the food of man For they are shaped creatures and made by God not by vs and so by H. Ns. learning cannot belong vnto vs and therfore may not be killed for our sustenance though God do playnly permit it in his law Gen. 9. 3. Deut. 12. 20. 21. 22. And so here is another doctrine of Divils as the holy Ghost caleth it comprehended in this Oldest Fathers deep head whiles by consequence he commandeth to absteyn from meates or els his ey-sight fayled him when he set down this reason But the Apostle gathereth quite contrary to this man as namely because The earth is the Lords and the plenty therof therfore we may eat al flesh 1 Cor. 10. 25. 26. Accordingly should H. N. if he had savoured the things of God have reasoned and concluded The Lord made our bodies and our sowles therfore it belongeth vnto vs to look that with both we glorify him The body is for the Lord therfore not for fornicatiō the body is the temple of the holy Ghost therfore it may not be prostrate before idols for what agreement hath the temple of God with idols the body is the Lords therfore it may not sit at the table of Divils and whatsoever the hethens or Antichristians offer they offer vnto Divils and we cannot drink the cup of the Lord and the cup of Divils Thus should H. N. if any Christian wisedome or grace had been in him have collected and inferred and not as now he doeth perswade the two daughters to communion with the church of Rome which the holy Ghost caleth the habitation of Divils because their bodies or lives are the Lords and it belongs not vnto them to lay down their natural lives for the testimony of Jesus at any time But if H. N. had known in any world what the true life meaneth he would not so have disswaded from suffring temporary death for the Gospels sake This present life which he so much estemeth is a dying dayly as the Apostle teacheth the true life is when the body having been sowen in dishonour shal be raysed in glory Of which raysing vp this Sadducee H. N. is vtterly ignorant as after shal be shewed and in his ignorance perverteth al religion and even reason it self for to maynteyn a momentany natural life though it be to the perpetual damnation of body and sowl in hel His conclusiō what the man must forsake that he may be recōciled to God not any thing els but his own life that is the man of syn c. is like his premisses ful of guile and errour and what truth is in it is against himself Erroneous it is to say or to insinuate that we may be reconciled to God by any thing that we can forsake be it syn or what els For our reconciliatiō to God is wrought by Christ alone not by ourselves when we forsake synn of which poynt we have before spoken Guileful it is to say or insinuate that Christ in willing vs to forsake our lives for his sake meant that by so doing we should be reconciled to God or that we do so esteem of any martyrs death The man doth by it as Christ signified of Peters death glorify God vnto whom he was before by Christs death reconciled False it is to say a man must not forsake any thing els but his own synful life for Christ telleth vs further of forsaking howses brethren sisters father mother wife children lands for his names sake and these I trow are not also the Man of syn that lieth hid in mans hart But it was farr from H. Ns hart to forsake any of these for Christ he loved his sensual life so wel Erroneous it is that our synful life is that man of synn spoken of 2 Thes. 2. of which poynt is to be spoken in the next place And this onely truth that we should forsake our own synful life overthroweth H. Ns doctrine and his disciples practise For syn it is and a continual synful