Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	apostle_n	see_v	word_n	2,206	5	4.1014	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00642	The vvhole doctrine of the Sacramentes plainlie and fullie set dovvne and declared out of the word of God. Written by Maister Dudley Fenner, and nowe published for the vse of the Church of God.	Fenner, Dudley, 1558?-1587.	1588 (1588)	STC 10778; ESTC S117607	33,455	80

the Church till it come to vs. And thus we haue seene the outwarde persons with the inwarde answering to them as hath bin touched in the particulars God to his Minister and the inwarde matter to the outwarde in the Church their workes also haue bin considered in parte Now the matter followeth which are the creatures of God put apart for that worke which hee hath ordeyned as water put a part to wash bread and wine put a part to nourishe refreshe and make gladde the hart of man These hauing fitnes in them to that work can euen prouoke vs to the right vse of them as in the Eunuch to desire to be bapt as soone as he came to the water in those to whō Salomō speaketh Pro. 7. who ought to be prouoked whē wisdome hath made readie her wine and furnished her table Nowe these instrumēts are outward signes being so put apart by the Minister as is afore declared being prepared offred deliuered receiued doe liuely represent offer to all and seale vp the true beleeuer by faith God offring giuing the church receyuing of Christ crucified the couenant of God al the promises of the same ratified in him vnto eternal life Here first we must cōsider the proportiō relatiō of the outward matter the applicatiō of the same The signes or outward things haue relatiō vnto Christ crucified the couenaunt of God ratified in him so the water which is a matter apt to wash vs doth hold proportiō with Christ who is apt to wash and cleanse vs 1 Cor. 6.11 so the bread wine being matter fit to nourish vs haue respect to the flesh blood of christ crucified spiritually fullie to nourish vs as the wordes of the institution declare This is my body this is my blood and the bread which we breake is it not the cōmunion of the body of Christ Wee are made to be bapt into one body made to drinke into one spirituall drinke Then the offring and deliuering of these signes hath respect to the offring and deliuring of the things signified noted before by one god in three persons For as we are in bapt baptised vnto the name of the Father Sōne H. Ghost so to be as shall appeare in by Christ the spouse childrē houshold seruants of God so this one God in three persons must offer giue Iesus Christ God man vnto vs which is set forth by the Minister who beareth their authoritie doth performe this outward worke which hath relation to the inward So the Sōne is said Mat. 3. to baptise with the H. Ghost whē he by the H. ghost doeth applie him self as he is god man crucified to wash c. neither can the Father possibly be shutte out who by the Sōne through the H. ghost worketh as they are one as his work is especiallie noted Col. 2. all 3. iointly Tit. 3. are cōprehēded for that work in bapt the like is to be said of the supper of the Lorde for the Father hath sealed vppe the Sonne the true bread from heauen doeth teach vs drawe vs and giue vs it and power to receyue it both in the worde and Sacramentes And the Sonne also giueth his fleshe to be meate in deede and his blood to be drinke in deede both in the worde alone and also in the Sacramentes Iohn 6.27.32.37.40.45.46.57 Whiche place is not proper to that giuen of Christ in the worde alone or in the Sacramentes also but common and generall to both Nowe as the outwarde offring and giuinge hath relation to his inward so also the outward receyuing or hauing applyed hath relation vnto the inwarde So in being Baptised we are saide to put on Christ to be washed with him Gal. 3.27 So in taking and eating the breade we are to receyue turne vnto spirituall nourishment Iesus Christe and therefore it is here saide that we are all made to drinke into one spirite that is into spirituall nourishment out of Christ And this is the true relation betweene the inwarde and outwarde matter with the applying of the same Nowe we must consider the effectes or working of the holy Ghoste by outwarde signes in regarde of the inwarde matter to which they haue relation Where first it is to be noted we speake of the holy Ghost to declare that God hath not giuen the effectes and workings following to these instrumentes as faculties or properties whiche are naturally in them as that water should as well by force inherent in it washe our consciences from dead workes to serue the liuing God as it hath vertue to washe our bodily filthe away and to cleanse vs but onely that God hath chosen them as his instrumentes to worke by not by any propertie in them but by vertue whiche the holy Ghost doeth worke by them so that as Paule sayth of the ministerie of man generallie Paul is nothing in planting nor Apollo in watering but God which giueth the increase the same must likewise be vnderstoode especiallie of the Sacramentes And therefore it is saide Wee are baptised into one body by one spirit so that in deede the whole cause that in Baptisme we are set in the body of Christ is from the H. Ghost Therefore it is sayde Iohn doeth baptise as the Minister with water but Christ as the Lorde with the holy Ghost Mat. 3. therefore all this working of the inward graces is giuen to the holy Ghost 1. Cor. 6. Tit. 5.5.6 and so Paule sheweth he was exhorted to washe away his sinnes in baptisme with calling on the Name of God who only should worke that worke This being learned against the papistes we may knowe that the worke of the Sacramentes commeth not from the very work wrought but from God his spirit working in and by the same and that working is by the worke of faith in Gods children Nowe the effectes of working as they are seales both whiche are distinctlie noted of the Apostle as signes in that by their relatiō with the spiritual matter they do liuely set forth to the vndestanding by many senses as feeling seeing c. the inward spirituall matter to which they haue relation the doctrine of the word of God being anexed so the Passeouer was a signe vpō their hands a frōtlet betwene their eyes that the doctrine of GOD might be in their mouth Whereby we see it is become a schoolemaister by the word more excellent then the word alone that euen the doctrine of god may be more liuelie spoken of Now it is not a signe only to set forth and liuelie represent vnto vs these things by outward meanes but also to offer frō God in trueth all those benefits in Christe which are represented for God doeth not dallie but doeth truely offer in his Sacramentes to all that are admitted vnto them all that whiche is there signified And therefore it is sayde of Sainte Paule That all did eate of that

the tyme is not to be held but vpon the like particular occasion we may find the time changed by the Apostles Act. 2.42 20.11 So that this is for edification that we may be fittest to that worke for comelines in the time of peace to doe thinges whiche are solemne and publike in comely time which is the day and for good order because in the day order may best be kept and therefore is fitly changed of the Church into the day ¶ The declaration of this Sacrament gathered of the partes of the Supper as it is described by Paul The supper of the Lorde is a Sacrament of the couenant of God wherein by the Ministers blessing breaking and deliuering of bread with saying this is the body of Christe c. by his blessing and deliuering a cup of wine sayinge This is the newe Testament in Christes blood vnto the members of the Church which are able to examine them selues by their receyuing eating and drinking of the same is liuely represented offred to all but truely applyed to the receyuer with faith the giuing receyuing by faith of the very body and blood of Christe crucified and so whole Christ with vnfeigned thankesgiuing to God for the liuely shewinge forth and representing the death of Christ spirituall applying of the same by faith to the mutuall and continuall full nourishement togither in and by all the merites of Christ and the promises of God in him vnto eternall life ❧ The further confirmation and opening of this declaration HEre we see first the outward worke is to be cōsidered then the inward The outward worke in his partes first of the breade then of the cup. Yet this is generall to both that they are blessed that is expounding the institution of God and the vse of the same by prayer and thankesgiuing are put aparte from their common vses to that whiche is holy by Gods ordinance receyue a propertie they had not afore to nourish our soules as is at large declared aboue Nowe that this is set downe in the firste place it is the order that Christ hath obserued and we are to followe that which is fitt for the workes following For when as the breaking powring forth giuing c. of the bread and wine are sacramentall workes that is such partes of this worke as haue relatiō with the inward doe offer represent and seale vp it may not be that these or any of them should be firste done then this working of blessing come after because they haue their forme force to be sacramentall workes from hence In the first part the breaking of the bread commeth to be considered which is so playnelie set forth as a worke and hath relation to the tormentes of Christ on the crosse for vs for in that bread is broken that it may be eaten it doeth liuelie set before vs that Christ was tormented for vs and for our nourishment and as the Apostle saith from Christ my bodie which was broken for you although it be true that not a bone of Christ was brokē and so breaking is not here taken properlie but by a similitude for weeping tormenting c. as he was pearced crucified and on the crosse made a curse for vs as the Prophet sayeth He was woūded for our transgressions he was broken for our infirmities the chastisement of our peace was vppon him and with his stripes we are healed Esai 57.5 So then this is to be done playnlie in the sight of all and all ought to giue diligent heede and waightie consideration with the meditation of these thinges with vs. Giuing of bread this is gathered because he sayeth take eate c. and it is plainlie expressed of three Euangelistes as that whiche may not be omitted because being the Ministers worke to vs it doeth represent the person of GOD in three persons giuinge Christ his body and blood to nourishe vs. For they are the dispensers of Gods mysteries to dispence vnto vs the spirituall nourishement in these thinges Saying this is added also plainly according to the cōmandement of Christ who willed thē to do this the ministers that which christ did the people that which the Disciples did and S. Paul sheweth that that whiche Christ did is to be done of the Church in this heauenlie bāquet the Ministers doing that whiche appertayneth to them the people that which belōgeth to them this is verie necessarie for it is not meete for the Minister in deliuering to be dumbe but he sheweth vs our duetie and he sheweth what is offred and giuen by the outward signes and what we are to receyue by faith as well as bodily Nowe although the wordes here in Paul some other Euangelistes doe differ yet this sence commeth to one and the holy Ghost doeth giue vs libertie to take which we will for edification and to shewe that the force lyeth not in the wordes but in the matter signified by them and yet therewithall to giue vs a certayne rule which we might followe Onely this is to be noted in all that whiche our Sauiour Christe IESVS prescribeth that the words be spoken generallie to all and not speciallie to one both bicause that is fittest to note out the fellowshippe and communion of the Churche in this worke the person of Christe by the minister bidding all his guestes with one loue as from him to be merie and eate with faith one spirituall meate togither whiche also doeth playnlie confute the papistes priuate communions of the Priest and his boy whiche as it hath bin cōfuted generallie so here it sheweth that they goe directlie contrarie to Christes institution and the Apostles practise who would haue it a banquet for all that were fit to receyue Neither is there profit in this order of Christe in this respect alone but herein our faith is further succoured when we may togither with one harte apply our selues to the meditation and fruit of this speach of Christ by the Minister whiche in the particular speaking doth both lose that our working togither and maketh the mindes of Christians hang the longer in the wayting for this sentence the cōfort of it and their mindes are offred vnto greater occasion of slippes and withdrawinges by humane infirmitie when these things are prolonged which may more effectually be done togither and speedilie wherefore this also is to be kept and we to vse it for our comfort for although this be not that which if it bee done otherwise then it ought doeth take away the vertue of the Sacrament neither is anie to absteyne from it because it is a blemishe not a playne deforming and destroying of the worke yet it is to bee kept frō the former occasion The meaning of the other wordes this is my body shall vpon more fitte occasions be farther opened afterwarde In the Cuppe the same order is to be obserued and that proportion of the outwarde worke in giuing c. as in the