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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A42807 An earnest invitation to the sacrament of the Lords Supper by Joseph Glanvill ... Glanvill, Joseph, 1636-1680. 1674 (1674) Wing G803; ESTC R42051 39,405 133

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care and indeavour constantly is to be understood by all as far as the subject will bear In the pursuit of what I intend I mean by Gods help to proceed in this order 1 I shall discourse with all convenient brevity and plainness the Nature and design of the Lords Supper and 2 Give the General Reasons to inforce the Duty under which head I shall apply my self to two sorts of Refusers viz. Those that neglect 1 on the account of pure carelesness and stupidity and 2 Those that stand off upon the score of mistakes of Conscience In treatting with the former I shall shew that their obstinate refusal takes off all pretence they can have to Christianity and puts them into the state of Infidels and Heathens yea into a worse condition than that of meer unbelievers As to the other sort viz. The dissatisfied in Conscience I shall consider their Reasons against Communicating with us according to the way of our Church and shew that they are no justifiable grounds why they should refuse to join with us in that solemn part of Christian worship CHAP. II. I Begin with the First The Nature of the Lords Supper Concerning this there hath been an infinite diversity of opinions and disputes The effects of which differences have been much Noise and many Tumults Schisms and Wars with a vast heap of mischiefs and calamities to the Christian world I shall not therefore trouble you with any thing of needless controversie or notion on this argument but state it so far only as it relates to practice And I shall take all I have to say about it from the Word of God the best Rule to guid us in the Enquiry And if disputing men would have been content with its declarations in this matter all the trouble and mischiefs had been avoided But this hath been the misery some govern their thoughts of this Holy Institution by corrupt and novel Traditions and others by meer vain and arbitrary phancies Yea Those who have been right in the main have yet so mingled the plain truth with allusions and spoken of it in such a phantastical and uncertain way that ordinary understandings have been confounded and those that are for down-right sence without the mixtures of imagination have not been able to tell what to make of that which they heard described in such a phanciful and various fashion This particularly hath been my own case I had heard men preach so humoursomely and so diversly about the Sacrament So much out of their own heads and so little out of the Oracles of God That I was quite bewildred and lost and come at last to that pass that I knew nothing at all of it which ignorance and confusion of thoughts was the natural effect of such discourses For when men once ramble in the way of phrases metaphors and conceits as they loose themselves so they perfectly dazzle and amaze those others whom they should instruct I therefore betook my self to the plain expressions of Scripture concerning this matter In them I found an easie account in the nature and design of this divine Ordinance And whither shall we go to enquire after it but to the words of Institution themselves These I shall consider first and then gather together those other passages of Scripture which tend to the further explication of it 1. The words of Institution are Mat. 26. Take Eat This is my Body v. 26. and Drink ye all of it For this is my bloud of the new Testament v. 27. 28. To which is added in the Gospel of St. Luke Do this in Remembrance of me Luke 22. 19. These words I shall severally explain and then infer from them what is the nature and design of the holy appointment Take Eat This is my Body and This is my Bloud Here I take notice That Body and Blood do not relate to the bread and wine But to the actions Eat and Drink as appears plainly in the Original ' This not this bread and this wine are my body and bloud but this Sacramental eating and drinking of it In this Christs body and bloud viz His Incarnation and sufferings are represented to us And yet by a Figure The consecrated Elements may be call'd his body and bloud also so the Form at the eating the paschal Supper was This is the bread of affliction which our Fathers did eat in Egypt Not the very same but a Memorial of it and the State of bondage from which they were deliver'd Thus 1 Cor 10. 3 4. Manna is called spiritual bread and the Rock spiritual drink and that Rock Christ Not that they could possibly be so in the Letter but they signified that spiritual food and were tokens of Christs Prefence And thus the Sacramental Bread and Wine may be call'd his Body and Bloud that is Figures and Representations of them and that not barely of his sufferings but as the Father notes of all the Misteries of the Incarnation which are signified and included Thus anciently the Elements were call'd Figures Symbols Images sensible things instead of spiritual and we know 't is in common use to call the Picture by the name of that it represents as this is a man and that an Angel So that there is no ground for the Doctrine of Transubstantiation in these words as the Roman Church pretends But I wave disputes and come to the next expression to be consider'd This is the New Testament or Covenant in my Bloud viz. The Sign and Seal of the Covenant made in his Bloud a Covenant wherein God ingageth to bestow on us pardon of Sin and eternal Life and we promise faithful and sincere obedience Thus in the eldest times Eating and Drinking were Covenant Rites as we may see in the compacts between Isaac and Abimilech Gen. 26. 30. and between Iacob and Laban Gen. 31. 44 46. So that the Sacrament is not a bare Sign but 't is the Seal of Gods gracious Covenant made with us in his Son Do this in Remembrance of me It hath always been usual to commemorate and remember Benefactors and great Mercies by Feasts and Festivals The Heathens had their Feasts in memory of their Heroes And the Passover a Type of this Supper was appointed to preserve the memory of the Israelites deliverance out of Egypt Exod. 12. 14. The Lamb was eaten with bitter herbs to commemorate the bitterness of their servitude the Red Wine was a Remembrance of their bloud which Pharaoh spilt and the unleavened bread to remember them that they carried such out of Egypt at their departure and thus our blessed Saviour hath appointed this holy Rite to imprint upon us the memory of what he hath done and suffered for us that we might not forget our Deliverance by him from a bondage greater than Egyptian And now from these main passages thus explain'd 't is easie to infer That The Sacrament of the Lords Supper is a Memorial Feast appointed for a solemn Remembrance of Christ our