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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	bread_n	consecration_n	4,106	5	10.7048	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77514	Two treatises: I. The saints communion with Jesus Christ, sacramental, spiritual, and celestial; wherein ministers and Christian are excited to a conscientious administration, and participation of that, of late-time, in many places, too much neglected ordinance, the sacrament of the Lords Supper; wherein that great controversie of a free admission is debated. II. Acquaintance with God; the nature of it opened, the practice perswaded, encouraged, directed, cautioned. / As it was lately delivered to the Church of God at Great Yarmouth, by John Brinsley, minister of the Gospel there.	Brinsley, John, 1600-1665.	1653 (1653)	Wing B4735; Thomason E1547_1; ESTC R209457	66,672	237

unwarrantable mixtures Sacramentall elements not to be changed or adulteruted We know what is said of the Word Revel 22.18 If any man shall adde unto these things God shall adde unto him the plagues written in this booke And truly of no lesse dangerous consequence is it to adde to the Sacraments whether to the number of them or to the substance of them or to the significant Ceremonies about them Herein let Christians have an eye to the first patterne and cleave as close to that as may be without either Addition or Subtraction both which Papists are eminently guilty of in the Sacrament of the Lords Supper of the one in taking away the Cup from the people and so giving them but a halfe Sacrament of the other in mingling water with their wine which whatever shew of wisdome it may carry with it as Paul saith those legall observances kept alive by some in his time did Col. 2.23 yet it is no other but a peice of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship which God will never owne or approve There is a first Observation Sacramentall wine the same before and after Consecration Obs 2. The fruit of the Vine Such was this Sacramentall Cup before Consecration and such it was after so our Saviour here expresly calleth it That Cup which in the verses fore-going he had blessed in this verse he calleth the fruit of the vine Where then is that Transubstantiation which they of the Church of Rome dreame of who tell us that the very substance of the Elements is changed by the words of Consecration so as they remaine no longer Bread and Wine but the Body and Bloud of Christ under those formes and appearances now surely this was a mystery which our Saviour took no notice of which if he had he would not still have called the Sacramentall Cup as here he doth after Consecration as if it were purposely to prevent all misconceivings about his former figurative expressions the fruit of the vine Obs 3. Againe this Sacramentall Cup our Saviour himselfe here drinketh of Christs communion with his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. in Mat. 26.28 An argument against Transubstantiation and Consubstantiation Manifestum argumentum contra Transubstantiatores Consubstantiatores Parae ad loc so much is here plainly intimated and implied I will not drinke hence-forth so then he had drunke of it at that time communicating with his Apostles in eating of the same Bread and drinking of the same Cup with them which Chrysostome writing upon the former verse observes and if so here is then another stone as Paraeus observes to throw at the forehead of Romes Goliah their doctrine of Transubstantiation as also the Lutherans doctrine of Consubstantiation both which are strucke dead with this one blow If Christ himselfe did eate of the Sacramentall Bread and drinke of that Sacramentall Cup with his Apostles then certainly it was not for substance his owne Body and Bloud What shall we imagine him to feed upon himselfe to eate his owne flesh to drinke his owne bloud Of all Arguments taken up and made use of against these two dangerous errours I know none more strongly concluding and clearly convincing then this which let it therefore be laid up carefully and remembred for the establishing of our hearts in the truth of God against them Q. Why Christ communicated with his Apostles in the Supper But it may be demanded wherefore did our blessed Saviour thus communicate with his Apostles Why did he eate of that Sacramentall Bread Why did he drinke of that Sacramentall Cup Had he any need of either A. Not so being himselfe the Substance he had no need of those shadowes being himselfe the thing signified he had no need of those signes Neither could he expect any benefit to himselfe from this Ordinance yet he participateth in it even as before he had submitted himselfe to the Sacrament of Baptisme to be baptised by John not that he had any need of it being the immaculate Lamb of God free from all defilement of sinne hee needed no washing or expected any benefit by it but that hee might fulfill all righteousnesse So he tels the Baptist Mat. 3.15 yeelding this as a reason of his submission to that Ordinance Thus it becometh us to fulfill all righteousnesse To this end he came into the world Christ fulfilled the righteousnesse both of the Law and Gospel and this he did he fulfilled all righteousnesse the righteousnesse of the Law and thereupon it was that he submitted himselfe to these legall Ordinances the two Sacraments of the Old Testament Circumcision and the Passeover And in like manner he was to fulfill all the righteousnesse of the Gospel and thereupon he submitted to these Gospel-Ordinances the Sacraments of the New Testament Baptisme and the Supper which he did not for his owne benefit but ours Thus was he Baptized that he might confirme Johns Baptisme and sanctifie ours And thus did he partake with his Apostles in this Sacrament of the Supper that he might commend it to them and us teaching us as by his Doctrine so by this his example In the generall Christians not to slight Ordinances not to slight Ordinances not to neglect much lesse contemn them What was the Lord Christ himselfe thus made under Ordinances as under Legall so under Gospel-Ordinances and shall any that call themselves Christians set themselves above them Shall he that was the Institutor and appointer of Gospel-Ordinances as being the Lord of them submit himselfe to them and shall any who call themselves his Servants advance themselves above them trampling upon them by a meane and low estimation as if they were empty and worthlesse dispensations as to them as some of late times have not spared to call them To all such let me speake in the words of our Saviour Mat. 10.25 It is enough for the Disciple that hee be as his master and the servant as his Lord Not above him far bee this Luciferian pride this worst of prides such is spirituall pride from every of us Farre be it from us upon this or any other ground Among other not the Sacrament of the Supper to contemn any Ordinance of God In particular not this Ordinance this sealing Ordinance the Sacrament of the Lords Supper slight it not neglect it not but with care and conscience in obedience to that command Doe this attend upon it and make use of it where we may injoy it according to Christs Institution What doe we see our Lord and Master Christ sitting at Table with his Apostles eating of the Sacramentall Bread and drinking of the Sacramentall Cup as it were beginning to them and us and shall not we pledge him imitate him It is that which our Saviour telleth his Disciples when he had washed their feet Joh. 13.15 I have given you an example saith he that yee should doe as I have done And the like I may say of this his

been More I have not save onely to apologize for one other Branch of the Treatise wherein I have freely declared my apprehensions concerning the gesture which is in this Congregation used viz. Of sitting at the Table in the act of receiving This I have commended and must commend as conceiving it most agreeable to the first pattern and to the subsequent practise of the Proto-primitive Churches in the Apostolical times as also suiting best with the nature of the duty and consequently freest from all just exceptions But not with any intent to censure all other different forms of administration as well knowing that all places of publick meeting cannot with conveniency admit of this Which having presented unto you I shall now leave you where I found you under the gracious protection and guidance of him who holdeth the seven Stars in his right hand and walketh in the midst of the seven golden Candlesticks Humbly subscribing my self The unworthiest of your fellow servants Joh. Brinsley Great Yarmouth Jan. 31. 1652. TO THE Christian Reader Christian WHen I first took up this Text it was far from my thoughts that my MEDITATIONS thereon should have been made any further publick then as the Pulpit rendred them But since that sadly laying to heart the long and yet continued disuse of that Sacred Ordinance the Sacrament of the Lords Supper in many places with the slighting and neglecting of it in some others where it is held forth in a regular way according to the Primitive Patterne I have been induced to cast abroad this spark which Providence had put into my hand Which I have done not with a desire of kindling any fire of contention in the Church which being already broken forth into such open flames calls for water not for oyl but of a holy zeal and fervor in the hearts and spirits both of Ministers and People that both may be excited in the fear of God and in obedience to the command of their blessed Lord and Saviour speedily to set upon some effectual course whereby this Sealing Ordinance being of so great concernment to the Church may be restored to Liberty with Purity May the success herein in any degree answer my Intentions I shall bless God for it and rest Thine in all Christian services John Brinsley YARMOUTH Jan. 31. 1653. The Saints Communion with Jesus Christ Mat. 26.29 But I say unto you I will not henceforth drink of this fruit of the vine untill that day when I drink it new with you in the kingdom of my father HAving had occasion in the morning in the Celebration of the blessed Sacrament of the Lords Supper to open unto some of you the three verses foregoing wherein we have set forth unto us the primitive institution of that Ordinance I now take hold of these words following which Saint Luke annexeth to the Passeover Luk. 22.18 but Saint Matthew and Marke to the Lords Supper not improbably as Paraeus conjectures they might be twice repeated Nihil impedit quin his idem repetiverit de utroque poculo Paraeus ad loc Vide Fulk Cartwright Annot. ad loc Parts Prediction Promise as an Appendix to both I shall here looke upon them as I meet with them in reference to the latter as relating to the Eucharisticall Cup which the Demonstrative particle in the Text This this fruit of the Vine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly pointeth at as being the next Antecedent to it So looking upon the words I shal take notice in them of two things a Prediction and a Promise or a Valediction and a Consolation The Prediction or Valediction in the former part where our Saviour taketh his farewell of his Apostles of ever having any more such communion with them upon earth and fore-warneth them of his death being then at hand I say unto you I will not henceforth drinke of this fruit of the vine The Promise or Consolation in the latter where hee comforteth them with the hope and assurance of a better Communion untill that day when I shall drinke it new c. Part 1. The Prediction or Valediction These are the two maine parts of the text which I shall handle severally and briefly rather glossing upon every thing then dwelling upon any thing I begin with the former the Prediction or Valediction I will not hence-forth drinke of the fruit of the Vine Where the first inquiry must be The fruit of the vine what what we shal here understand by this fruit of the Vine this some have made a question and as Maldonate saith a great question Quid Christus vitis generationem hit appellat magna est questio Maldonat ad loc but without any just ground or cause that I know the phrase is obvious and plaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genimen vitis as the vulgar Latine hath it the geniture or product the fruit of the Vine that is Wine which as elsewhere it is called the bloud of the Grape Gen. 49.11 so here the fruit of the vine Quest This Periphrasis why here used But why doth our Saviour here make use of this Periphrasis this circumlocution why doth he not speake plainly and simply I will no more hence-forth drinke of this wine or any wine A. Here to let other answers passe that of Grotius and some others seemeth most naturall Groti ad loc Cameron Myrothec ad loc who informes us from the Rabbins that this was the usuall Language in the celebration of the Passeover where mentioning the Cup Benedictio sis tu Domine Rex mundi qui das nobis fructum vitis Maldonat ad loc they were wont to call it by no other name but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of the vine So ran their set forme of Benediction which the Master of the feast was wont to use in their consecrating of that cup. Blessed art thou O Lord God King of the world who hast made the fruit of the vines And hereupon our Saviour as hee borrowed most of those Sacramental actions which are used in his Supper from the Passeover so also he retaineth this phrase and manner of speech calling the Sacramentall Cup the fruit of the vine Obs 1. The Sacramentall Cup Wine not Water Chrysost in Matth. Hom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Such it was in the first institution the fruit of the vine wine not water as Chrysostom observes from this text against some pernicious Heretickes in his time as he calleth them who cleane contrary to our Saviours practise Joh. 2.9 who turned water into wine they turned the Sacramentall wine into water nor yet wine mixed with water Nor wine mixed with water as they of the Church of Rome will have it putting a mystery in it but pure wine the pure bloud of the grape as it is called Deut. 32.14 such it was in the first institution and let not any dare either to change or yet adulterate it with any