Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	body_n	bread_n	transubstantiation_n	1,791	5	11.1891	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09092	The faithfull shepheard the shepheards faithfulnesse: wherein is for the matter largely, but for the maner, in few words, set forth the excellencie and necessitie of the ministerie; a ministers properties and dutie; his entrance into this function and charge; how to begin fitly to instruct his people; catechising and preaching; and a good plaine order and method therein: not so as yet published ... By Richard Bernard, preacher of Gods Word.	Bernard, Richard, 1568-1641.	1607 (1607)	STC 1939; ESTC S101671	78,081	104

Heere looking vpon this place and obseruing the words An euident place of Scripture carrying the sense after the letter with proofe thereof nothing I finde obscure needing interpretation but the right sense to be as the words openly declare for the same agrees with the analogie of faith it being a principle taught That all men are sinners the fift petition teaching euerie man to aske pardon of his sinnes it agreeth with the circumstances of the place and Salomons purpose also with other Scriptures as Psalm 14. 3. Iam. 3. 2. 1. Ioh. 1. 8. Rom. 7. 19. Therefore this and the like Scriptures deliuering in the letter the true meaning wee are to proceed to instructions without searching foorth of anie other sense from the words or standing vpon explaining of the words being not obscure except the rudenesse of the auditorie vntaught in common things doth require a briefe vnfolding of the words as one commeth to them For there is nothing so cleere but euen the maine points of Christianitie needeth opening as in this place Who is a iust man What sinne is And to do good to such as be vncatechised and not instructed in the common tearmes of Religion as God Sauiour Law Gospell Faith Repentance Flesh Spirit and so foorth II. Matth. 26. 26. This is my bodie An obscure Scripture which cannot be taken according to the letter The Papists exposition false and prooued In examining our expositions vpon places we must first of al referre the matter to some point of Catechisme and after that principle of Diuinitie proceed therein This is an obscure Scripture cannot be meant literallie as the Papists expound them as if Christ had said This bread is my naturall bodie borne of the virgin Marie my mother by transubstantiation for it is absurd and too grosse a conceit Therefore we search out another sense and say as if Christ had said indeed as hee meant This bread is a signe of my body or my body Sacramentally Now to trie out expositions we must come to the former Rules First to confute the Papists before we confirme our owne the matter in hand is about the Sacrament for this is euer to be marked of what the place speaketh that so we may referre it to some Catechisme point to trie the interpretation by as places speaking of Christ we must referre them to his nature or offices and according vnto the Principles therein learned examine our expositions Therfore we are to referre this Predication to the doctrine of Sacraments where we shall find their exposition to bee against the nature of a Sacrament which is a relation and not truely a substance a signe as well as the thing signified Christ is not bodily in the Sacrament II. Bring it to another part of the Catechisme to the Creed and we shall find it to be against two Articles of the same of Christs true humane nature hauing a true body with all the dimensions which being so cannot be inclosed in a wafer cake Also against Christ sitting at the right hand of his father which is euer true at all moment of times but this cannot I beleeue if he be in the Sacrament and euery morning Masse and so often as the Sacrament is celebrated It cannot be said that one true body can be at one instant in two places III. Trie by the circumstances of the place and it is ouerthrowen considering who administred it Iesus Christ sitting at the table and the bread in his hand by which either must his body sitting at the table be a fantasticall body if the bread was his true body or the bread but bread if the bread was then but bread it was not transubstantiated belike till after his resurrection and in so saying the first institution should be defectiue and the disciples of Christ to receiue lesse than we do if it be now transubstantiated Note againe that it is called bread and appeares euer bread now if it were changed it were a miracle and no miracle but it was sensible The Disciples they tooke it saw Christ when they eat it and felt no flesh The end of a Sacrament is to remember him now we remember not things present it is against therefore the end of a Sacrament IV. Lastly it is against Scripture Act. 3. 21. The exposition therefore is false too Caniball like allowing the eating of mans flesh which the Iewes abhorred to heare of It Iohn 6. Our exposition true plainly proued is false foolish and absurd against religion reason sense and naturall instinct Contrariwise our interpretation is true on the contrary agreeing with the nature of a Sacrament with articles of faith with Scripture Ioh. 6. 63. Act. 3. 21. with al the circumstances of the place and with places speaking of the like matter in like maner and yet no transubstantiation Genes 17. 10. 1. Cor. 10. 4. 1. Cor. 11. 25. Therefore this must be giuen and the right meaning of the words III. Rom. 12. 20. If thine enimie hunger feed him If hee thirst giue him drinke for in so doing thou shalt heape coales of fire vpon his head These words are partly euident and the sense in the letter A scripture partly obscure and partly euident in the words of exhortation and partly obscure in the confirmation The first needs no explanation the latter must bee interpreted for that it seemes to carrie an absurditie in it to heape coales of fire vpon the head of him to whom wee in charitie are bound to doe good vnto so may I hurt him The triall of two expositions whether of them true and not benefit him There is a double meaning giuen of these words Some say thus By well doing thy enemy not deseruing it thou shalt increase Gods iudgements against him But the circumstances of the place will not allow this The Apostles intent is to mooue men to the worke of charitie euen to their enemies to doe them good thereby and to purpose the same But if this were the sense the reason were to shew how to be reuenged on him and in shew of doing good to intend him mischiefe which is against Christian charitie if wee trie it by the doctrine of charitie the nature and end thereof Some expound it thus In so doing thou shalt winne him vnto thee by force euen as if thou diddest heape coales of fire vpon his head which he should not be able to endure but must needs yeeld to thee thy good deeds will so enflame his affection of loue to burne in him towards thee This may stand with the circumstances the Apostles scope the nature of charitie and with other Scriptures Matth. 5. 44. 1. Samuel 24. 17. 2. King 6. 22. 23. Prouerb 25. 22. Therefore the true sense IV. An example of reconciling places as in Genes 22. 1. and Iames 1. 13 Where the places seeme contradictorie to make these An example shewing how to reconcile places seeming to disagree not to disagree and to reconcile

them and so other Scriptures obserue which of the places agree best with the bodie of Diuinitie and principles of Religion as heere Iames his words doe and learne from the analogie of Faith the scope and circumstances the true sense thereof Then consider wherein the other seemes contradictorie thereunto as the place of Genesis and there obserue the sense also by the rules see also whether the rules of opposition hold in them or no. Lastly lay to them some other place one or two agreeing and being alike in words or meaning to either of them which by comparison with them may giue thee a right difference and shew the reconcilement of them as Exod. 20. 20. which place agreeth with Genes 22. 1. and withall interpreteth what is meant by tempting euen proouing of Abraham by which is plaine then that there is no contradiction betweene the two places So Matt. 10. 5. 28. 19. seeme to iarre and Christ to be against his owne commandement But consider and compare them with Matt. 21. 43. and Act. 13. 46. and the circumstances with the rules of exposition and the reconcilement will bee made and no discord found at all And thus much of the interpretation of the text That a Minister may faithfully and soundly interpret there What is needfull that a minister may soundly and faithfully bee able to interpret scripture Arte of Grammar is required by necessarie consequent from that which hath beene deliuered heere in this Chapter much knowledge I. Of Grammar From false Grammar as one saith there cannot proceed true Diuinitie By this we finde out the true construction the proper signification and the emphasis of words the proprietie of the tongue maner of speaking and other things of lesse importance yet necessarie about which Grammar is exercised II. Knowledge of the toongs in some measure is required Knowledge in the tongues Heb. Greeke and Latine Theologus must be Philologus the force of words are more fully in the originall text often than in the translation by a mans owne knowledge into the text hee seeth the matter immediately with his owne eies when other see in the translation the matter by other mens eies Euerie language hath peculiar words dialects tropes and figures Scruples which may arise by varietie of translations may be preuented or taken away doubts remooued and translations more safely followed The knowledge of three languages very necessary the Hebrue toong in it the Canon of the old Testament was written the Greeke toong in which language the Scriptures Canonicall of the New Testament are set downe and the Latin toong for the reading of authors wherein most haue written III. Knowledge of Rhetoricke the Scriptures being Arte of Rhetoricke and other sciences full of tropes and figures with knowledge in the rest of the Liberall Sciences vnderstanding also in naturall Philosophie Oeconomicks Ethicks Politiques Geographie Cosmographie he may not be ignorant of Antiquities he is to be acquainted with Histories and with whatsoeuer he shall be occasioned to vse in the interpretation of the Scriptures without which no man can worke cunningly vpon euerie text if he want the instrument that is the skil of that arte which should helpe him therein The diuersitie of knowledge in seuerall things which a What fruit comes by much knowledge in diuers things man brings with him to the reading of the Scripture are as many candles to giue light to see into his text both to finde out and lay open such diuersitie of matter as lie couched therein as also to expound and to shew the full meaning of the words as Iohn 10. 27. to interpret this word Know note first that he speakes by way of Similitude from a Shepheard then heere consider what is a Shepheards knowledge first to know sheepe from goats secondly his sheepe from other mens thirdly to see to them to loue care and to prouide for them Now applie this to the text and you haue the meaning of Know which is I know them from goats to bee mine I see to them loue care and prouide for them And thus may wee expound difficult words by considering to what Science or Arte to referre the word vnto One Artist cannot see by that single skill all things but the Grammarian hee seeth and handles Grammaticall points the Rhetorician Rhetorique the Logitian Logique the Naturall and Morall Philosophers their Philosophie Historiographers Antiquaries and others the Scripture doth require the vse and skill of all sciences points of their profession Euerie one cannot tell whence is fetched the simile in Iob 14. 7. 8. 9 nor handle it wel without in sight into husbandrie Nor Iob 20. 18. and 24. 5. and 30. 29. and 47. 7. 9. nor Ieremie 8. 7. nor Esai 50. 5. without naturall Philosophie nor Iob 26. 7. nor 2. King 20. 9. Esai 38. 8. Amos 9. 6. without Astronomie nor know how the words in Iob 33. 9. are spoken without Rhetoricke not 1. Cor. 10. 1. 2. 3. 4. Act. 5. 36. 37. without History Nor 2. Peter 1. 5. 6. 7. without Ethicks nor Genes 49. 10. without Politiques And thus might I instance the occasion of all knowledge required to expound exactly euery place in the Scripture which I speake not as if I were furnished with them for I heere shew but by my wants what I see to bee needfull nor to discourage some from the Ministerie nor to dishort others in it painfull and profitable persons who haue not al these particulars to helpe them But to shew that brain-sicke opinion to denie the vse of Arts to the Scripture and to stirre vs vp to the diligent study of these things as we can any way possiblie doe to commend the great necessitie of vpholding Schooles of learning for the attainement heereof and that such as haue children and would preferre them to the Ministerie should endeuour to traine Knowledge in Diuinitie besides the former humane science Catechisme Throughly to be acquainted with the scriptures themselues How to read them profitably them vp in all kinde of learning if any way they be able IV. Knowledge besides this humane Science in Diuinitie it is absolutely necessarie first that he be well grounded in the principles of Religion to be able to iudge of his owne interpretations the opinions of others and to laie downe sound and wholesome doctrine as before I haue declared the vse thereof Secondly he be throughly acquainted with the Scriptures by reading the same orderly thorough without confusion reuerently beginning with praier in humilitie without pride or prophannesse attentiuely without wandring thoughts with a hungring desire without wearisomnesse or loathing in faith without doubting beleeuing and applying the same to thy selfe conscionablie with purpose to practise the same to Gods glorie without hypocrisie constantly This reading will by Gods spirit be blessed to make a man expert in the Scriptures for the other more particular maner of reading the Scriptures I set those ouer to such as haue largely written