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
A76812	The covenant sealed. Or, A treatise of the sacraments of both covenants, polemicall and practicall. Especially of the sacraments of the covenant of grace. In which, the nature of them is laid open, the adæquate subject is largely inquired into, respective to right and proper interest. to fitnesse for admission to actual participation. Their necessity is made known. Their whole use and efficacy is set forth. Their number in Old and New Testament-times is determined. With several necessary and useful corollaries. Together with a brief answer to Reverend Mr. Baxter's apology, in defence of the treatise of the covenant. / By Thomas Blake, M.A. pastor of Tamworth, in the counties of Stafford and Warwick.	Blake, Thomas, 1597?-1657.; Cartwright, Christopher, 1602-1658.	1655 (1655)	Wing B3144; Thomason E846_1; ESTC R4425	638,828	706

known There have been transubstantiations but those were never hidden Moses his rod was turned into a Serpent and it was seen to be a Serpent so that Moses on sight fled from it Exod. 4.3 It was turned again into a rod and known to be a rod vers 4. Christ turnes water into wine Joh. 2.9 that was not judged to be still water or called by that name but by the taste known to be of the most precious wine vers 10. But our senses having thus deceived us and made us believe that there is still bread and wine when by miracle bread and wine is gone where shall we find any Word to ground our faith to believe this delusion The words of the institution or nothing must carry it This is my body this Cup is my blood in the New Testament But such an interpretation 1. Destroyes the outward sign and makes it no Sacrament 2. Makes the speech wholly not Sacramental No Sacramental speech can be proper and we have enough from out adversaries to excuse our faith from the acknowledgement of any such a change If we look no further then three testimonies quoted by learned Mr. Gataker from three Romish Cardinals in his discourse of transubstantiation Pag. 2. 3. Cardinal Bellarmine saith he granteth that these words This is my body may imply either such a real change of the bread as the Catholiques hold or such a figurative change as the Calvinists hold but will not bear that sense that the Lutherans give it And Cardinal Cajetan acknowledgeth and freely confesseth that there appeareth not any thing out of the Gospel that may enforce us to understand those words This is my body properly And he addeth that nothing in the text hindreth but that those words may as well be taken in a metaphorical sense as those words of the Apostle the Rock was Christ and that the words of either proposition may well be true though the thing there spoken be not understood in a proper sense but in a metaphorical sense onely And he further q saith he finds alleadged out of Bishop Fisher whom Bellar. lib. de Scriptor Ecclesiast Pag. 209. makes both a Cardinal and a Martyr that there is not one word in St. Matthewes Gospel from which the true presence of Christs flesh and blood in our Masse may be proved out of Scripture it cannot be proved And being traduced for this quotation by an adversary as taking king it out of a nameless Author ignorant and unsincere in his assertions In his defence of the said discourse Pag. 44. he tells his adversary that his Author whom he thus brands as ignorant and unsincere is Bishop Andrewes in his answer to the Apology of Card. Bellar. against King James his admonitory preface Chap. 1. and I find Musculus in his common places de Coena Domin Pag. 365. quoting the same words out of the same Author and much more to the same purpose He that would be further furnished against this monster of transubstantiation in our own language let him read the fore-mentioned discourse of Mr. Gatakers together with the defence as also Bishop Mortons his Treatise divided into eight parts of the institution of the Sacrament of the body and blood of Christ Gods goodnesse seen in his condescension to our weaknesse Thirdly We may see the goodness of God in this way of condescension by earthly things carnal sensible and suitable to our natures to help our understandings and strengthen our faith in things heavenly If we were meer incorporeal substances and had spirits not shut up and imprisoned in bodies then saith Chrysostome we should have had spirituall things in an answerable way nakedly in themselves held out unto us then Parables had not been used nor similitudes borrowed nor Sacramental signs instituted But having souls affixt to bodies that which our spirits should learn these things of earth are imployed of God to teach God looked not at himself when he chose this method It is farre below him to fill up his sacred Oracles with these things but at our imbecillity In case he should speak as God that is in a language answering the Majestie of God we must be as gods to comprehend his words and understand his speech but dealing with us that have bodies made up of earth and minds over eagerly addicted to earth he is pleased in his transactions not to deal if I may so say as God but as with man seeking glory onely in manifestation of his goodness and tender regard of our weakness Christ saw a necessity of this way of dealing not onely as God by his omniscience but as man by his practical experience He taught Nicodemus the nature of regeneration by similitudes borrowed from water and from the wind Except a man be borne of water and of the Spirit he cannot enter into the kingdome of God The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is born of the Spirit Joh. 3.5 8. Notwithstanding all this endeavour of Christ to cleare this truth Nicodemus still remaines ignorant he answers and saies to Christ How can these things be Christ after a sharp reproof ver 10. Art thou a master in Israel and knowest not these things not onely a Scholar but a Teacher and that not in any place of darknesse but in Israel that valley of vision addes ver 12. If I have told you earthly things and ye beleeve not how shall ye beleeve if I tell you of heavenly things Christ had not read a Lecture to Nicodemus of the water or of the wind neither had Nicodemus questioned either of those assertions The wind bloweth where it listeth thou knowest not whence it comes nor whither it goes that he should on this account charge Nicedemus with not beleeving doctrine of this kind But the meaning is If I speak of regeneration by earthly similitudes and expressions obvious to the senses and you are not able to apprehend and understand them how then if I speak to you of heavenly things in an heavenly manner without any such sensible representation at all would you then understand This interpretation of these words Maldonate doth give notwithstanding Bullinger Decad. 5 Ser. 6. had gone before him in it Ravanellus in his Thesaurus and Mr. Burges in his Ser. 35. pag. 211. give the same In which we see our need of help this way and the singular condescension of Christ Jesus in dealing this way for our help which place in my thoughts serves to cleere that speech of the Evangelist Mar. 4.33 And with many such parables spake he the word unto them as they were able to beare it many are there reckoned up and more by Matthew Matth. 13. many more perhaps were uttered then either Matthew or Mark relate as they were able to bear saith the text according to their capacities say the larger Annotations And so Jansenius upon the words

necessity to suffer Though it is a matter of consolation that guilt by suffering is removed and an atonement made in which there is either present assurance or at least a possibility of future actuall interest Twelfthly That Ordiinance unto which Christ calleth none but such that have spiritual gracious qualifications is not a converting but a sealing Ordinance But the Lords Supper is an Ordinance unto which Christ calleth none but such as have spiritual and gracious qualifications Ergo. The Assumption is proved Matth. 11. 28. Joh. 7.37 Isa 55.1 Matth. 22.12 1 Cor. 11.28 Cant. 5.1 Answ Onely one of these speaks of the Lords Supper the rest have immediate relation to Christ not to this Ordinance of the Supper and positive spiritual qualifications as preceding all coming is not required in any of them upon sense of want we may come to Christ for spiritual qualifications as wen may come with them though without positive spiritual qualifications there is no assurance of interest in him 2. As to that worthinesse which is spoken to in that Text of the Corinthians there is an usual distinction of worthinesse of merit and worthinesse suitable to the work in hand It is the latter onely that as is confest is called for There is yet a double suitablenesse to the work One is compleat answering to all that the work can call for which comprises grace not onely in the habit but in the act an actual improvement of our graces for the participation of it and this is alike required in other Ordinances of hearing praying c. as in this Orainance of communicating The other is a worthinesse respecting the person that doth communicate such a worthinesse of suitablenesse and conveniency whereby according to the measure of grace vouchsafed whether common or saving he addresseth himself to it Now though the regenerate man alone receives to the acceptation of his person as he onely hears and prayes with such acceptance yet a man in unregeneration may be so far suitably worthy for this work that he may know himself called untp it and that it would be his sin to hold back from it and he may hopeuMlly expect blessing in it and such a worthinesse was in Christs and John Baptists hearers so many of them as have their commendations in the Gospel for such ready and forward hearing and such a worthinesse as I take it is mentioned Matth. 10 11. Let the Learned Consider whether either the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigne or the context in that place will necessarily take in every unregenerate man or rather the irreverend prOphanation of that duty and whether arguments drawn from want of saving faith and sincere repentance in performance of this work do not bring unregenerate men under like danger in fasting praying thanksgiving hearing Sabbath-keeping and every other duty of worship whatsoever Thirteently That Ordinance which is instituted for the Communion of Saints is intended onely for such as are Saints and not for unconverted sinners But the Lords Supper is an Ordinance instituted for the Communion of Saints and those that are members of the same body of Christ The assumption proved 1 Cor. 1016 17. compared with 1 Cor. 1.2 Answ Saint is either such that are so by calling and separation for God or else by qualifications and regeneration from God In the former sense unconverted sinners prosessing the Gospel are Saints as of old they were of the people of God and called by his Name Saint is a New Testament-word taking in all of a Christian profession and outward Covenant-interest and then the Proposition is to be denyed Saint being taken in the latter sense the assumption is false This Lords Supper is a priviledge of the Church as visible dispensed by visible officers not as invisible as those very Texts quoted do manifest Fourteenthly If Baptisme it self at least when administred to those that are of age is not a regenerating or converting Ordinance far lesse is the Lords Supper a regenerating or converting Ordinance But Baptisme it self at least when ministred to those that are of age is not a regenerating or converting Ordinance Ergo. Answ This Argument seemeth to suppose an opinion of regeneration or conversion by the very work done in Baptisme and the Lords Supper which seeing I do not own but in either of both disclaim I need to give no further answer Fifteenthly If the Baptisme even of those that are at age must necessarily precede the receiving of the Lords Supper then the Lords Supper is not a converting but a sealing Ordinance But Baptisme even of those that are of age must necessarily precede the Lords Supper Ergo. Answ I see no necessity of this consequence unlesse I should believe that all that are baptized are ipso facto regenerate and that not with an initial regeneration of which some speak that may be lost but the immortal seed of the Spirit that abides for ever But being not as I am not of that faith I suppose a baptized man may be to use Pareus his phrase Christianus non regeneratus sed regenerandus a Christian not regenerate but to be regenerate and so regeneration may as ordinarily it doth not precede but follow Baptisme Sixteenthly There is an Argument drawn from the Parable of the Prodigal There is a robe ring and shoes put upon him and a fatted calf killed for him but this when he comes to himself and sayes Father I have sinned c. But this is done in the Sacrament of the Lords Supper more especially and manifestly then in any other Ordinace Ergo. Answ All Ordinances as I take it are to bring a prodigal unto such a returning posture in the discovery of the hatefulnesse of sin against such a Father and the riches that are in his Fathers family There are some Arguments of this nature follow which may seasonably be spoke to in the close of these Propositions I shall onely here by the way hint so much to the Reader that in case these Arguments had been framed against the power of this Sacrament for conversion the sense as generally the opposers of it understand it that it works as a medicine to heal and hath an opus operatum in it I should not at all have undertaken them how inconcluding soever I had judged them But seeing a tendency in them to interest alone men already in grace in this Ordinance and denying all hope of benefit by it to the majority of those that men of all interests ordinarily admit to it to the necessary ensnaring of all that are concerned in the administration of it I could not be silent let the Reader impartially weigh and determine SECT XV. Proposition 12. THose that are in a present inaptitude All of present incapacity to receive benefits by the Lords Supper are to be denyed accesse to it and incapacity to improve this Sacrament to any spiritual advantage but are under an inevitable necessity either to receive no good or much danger and damage

making good a lesser crime with high treason And whilest these add all this of their own they leave out the very whole of that which according to Scripture is essential to repentance which is a thorough change and amendment of our wayes And how they got it into their heads to thrust it among Sacraments a man might think of it even to amazement And they themselves are so confounded about it that they know not how to find any thing of a Sacrament in it Bellarmine sayes Papists agree not what that is in pennance that makes up a Sacrament that they affirm with great consent that Pennance is a Sacrament but confesses that there is difference among them to assign what in Pennance is the Sacrament here then sure is a glorious agreement And it were easie to multiply arguments against it 1. There is no outward visible sign appointed of God in this Pennance of theirs with any promise annext Arguments evincing pennance to be no Sacrament which even adversaries confesse is of necessity to the being of Sacraments Bellarmine who makes every thing to be visible that is any way sensible sayes That both confession and absolution is a visible sign in Pennance so that the words of the Pennance-taker and Pennance-doer concurre together to make a visible sign and this sign in that way visible as he can make it he onely affirms but never proves to have any Divine institution And his brethren Scotus Major Gabriel Dionys Cistersiensis deny that confession is any part of Pennance as Amesius observes and Soto denyes that absolution is any part of it 2. Repentance was in use in the Church and of equal efficacy as now when yet by their own confession it was no Sacrament viz. in the time of the Law in the time of John Baptist and of our Saviour Christ and therefore now it is no more a Sacrament then it was then 3. Baptisme is of the same use and serves for the same purpose as that which they imagine to find in their Pennance and engages to Gospel-Repentance for remission of sins And this is an undoubted confessed Sacrament and there needs not therefore any fiction of a second And the Reader may find this so at large disputed in Chamier Vorstius Amesius that I shall cease to add any more concerning it SECT VIII Extream unction no Sacrament THe third which they obtrude is Extream Vnction A rite which they administer upon mens departure out of this life as a viaticum to carry them hence And Bellarmine undertaking to make it good by reason saith It is meet that men should have support by divine providence in their departure out of the Church as they have in their entrance into it As they are saluted with a Sacrament so he would have one for their farewel likewise It is then wonder that the Jews had not one to answer Circumcision as they have novv found out one to ansvver Baptisme Providence it seems vvas then vvanting in that vvhich the Jesuite thinks meet should then have been provided The matter The matter of this Sacrament is oyl olive blest by the Bishop The form The form is in these words By this holy oyntment and his most tender mercy God forgive thee whatsoever thou hast offended by sight c. The effect The effects of it is first the healing of the body if it be found good for the soul though they never apply it till this be desperate Secondly the taking away of the remainders of sin but what sin they cannot determine The Minister The Minister of it is a Priest consequently a Bishop if he please For the subject capable of it six qualifications are required Qualifications of the person capable of extream unction 1. He must be a Christian 2. A weak one 3. One dangerously sick and weak 4. One of years with the use of reason 5. One not excommunicated 6. One that hath taken confession and absolution if he be found guilty of sin Ceremonies Ceremonies used in this Sacrament are two 1. The Letany and certain other prayers must be repeated 2. Seven parts of his body must be anointed viz. eyes ears nose mouth hands by reason of the five senses and the reins where is the seat of concupiscence and the feet upon account of the loco-motive faculty But whether all of this be essential they are loath to determine They have two onely Texts which they offer to produce to establish this Sacrament The first is Mark 6.13 And they cast out many devils and anointed with oyl many that were sick and healed them Mar. 6.13 vindicated This Bellarmine denyes to hold out any Sacrament and see also Jansenius upon the words likewise Ruardus Soto as Bellarmine tells us Bellarmine is induced to this opinion as he sayes because Luther Calvin and Chemnitius hold that the ointment Jam. 5. Mark 6. are both the same And he will make an hard adventure towards the losse of a Sacrament rather then he will joyn so far with such hereticks in opinion And this Text also together with that of James 5.13 is rejected by Cajetan as he is quoted by Chamier and Amesius It doth not appear saith he either from the words or from the effect that these words speak of the Sacramental anointing of extream unction but rather of that oyntment which the Lord Jesus instituted in the Gospel to be applyed by his disciples to the sick For the Text doth not say Is any sick to death but absolutely is any sick And the effect is the raising up of the sick And it speaks of forgivenesse of sins no otherwise then conditionally when extream unction is not given but even at the point of death And as the form of it speaks it tends directly to the pardon of sin Besides James commands that many Elders be sent for to one sick person and many for prayer Jam. 5.14 15. vindicated which is not done in extream Vnction So that when there are but two texts pretended for this Sacrament one Cardinal hath robb'd them of one and another of both Against the Sacramentality of this oyl we have these arguments 1. Sacraments are for all the covenant-people of God in general without respect had to this or that condition and this is for the sick onely 2. Sacraments are signs and seals of spiritual grace this is a sign onely of recovery from sicknesse being appointed for the sick to raise them up And whereas it is objected that pardon of sinne is here mentioned it is plain that it is onely mentioned in order to the cure of the bodily infirmity and to be obtained by prayer not wrought by the oyl The pardon of such sinne that may have brought upon the patient any such sicknesse as 2 Chron. 7.14 When the Land is under famine or pestilence there the Lord saies If my people that are called by my Name do humble themselves and pray and seek my face and turn