Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	bread_n	lord_n	wine_n	3,679	5	7.3104	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00759	A defence of the liturgie of the Church of England, or, Booke of common prayer In a dialogue betweene Nouatus and Irenæus. By Ambrose Fisher, sometimes of Trinitie Colledge in Cambridge.	Fisher, Ambrose, d. 1617.; Grant, John, fl. 1630.	1630 (1630)	STC 10885; ESTC S122214	157,602	344

of Paul I. I might tell you how some coniecture that Paul wrote it in Syrian and that Clemens or Luke translated it into Greeke To let this passe If Moses were the Authour of Iob. How doth the stile differ from that in Deuteronomy If this bee but probable how doth the stile of the Canticles differ from that of the Prouerbs Will any man reading the two Epistles of Peter denie a diuersitie of stile N. But the Authour excludeth himselfe from the number of them which had m Heb. 2. 3. heard Christ I. Hee had not heard him when hee was aliue vpon the earth Againe he speaketh by a n A figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Figure numbring himselfe among the multitude as also doth Saint o 1. Pet. 4. 3. Peter N. Your errour in the honour which you ascribe to Marriage is double For you make it both an holy thing and a Sacrament The former appeareth First by this that you aske the Banes in the Church whereas Marriage belongeth to the Magistrate I. The Couenant of God may bee published by the Priest But such is p Prou. 2. 17. Marriage and therefore may by the Priest be promulgated N. How doe you explaine your Minor I. The Couenant which makes a wife is here called God's Couenant But such is q Mal. 2. 14. Marriage Marriage therefore is Gods Couenant Besides it is an Oath or Vow made in Gods presence N. An Oath may be tendred before a Magistrate And therefore Marriage in this respect may be but a ciuill action I. A Praier may be repeated before a Magistrate is it therefore ciuill N. Hee hath no iurisdiction in Prayer as bee hath ouer an Oath I. Is not prayer a good thing May not hee command you to doe that which is good Nay is not an oath a kind of prayer Againe I thus reason Where publique prayer is expedient that thing may be done in the Church But such is in Marriage And therefore in the Church it may bee celebrated And by consequent the Banes asked for the preuention of all fraud and couin The Minor thus appeareth As the action is so must bee the prayer thereto belonging But the action of Mariage is publike and therefore such must bee the Prayer thereto appertaining When I say it must be I meane it is most expedient I meane then it must be vpon conueniencie not vpon necessitie N. But God neuer commanded the Hebrew Priests to marrie the people at the Tabernacle or Temple I. It had been something laborious to haue brought all the people to bee married at the Temple of Ierusalem Neuerthelesse the Iewish r Rabbi Mose Ban Maimone in Cu●pa Rabbins tell vs that Marriage was celebrated in a Tent set vpon foure barres ouer against the Synagogue to which Tent ſ Psal 19. 5. Dauid t Ioel 2 16. Ioel and u Math. ●5 1. Luke 12. 36. Christ himselfe do allude and therefore it seemeth that the Priest did something intermeddle with these matters Whereupon both Pagans Turkes and Christians all with one consent in all Ages Countries and Sects haue reputed Marriage as a sacred thing and haue solemnized it with sundrie Ceremonies N. The second thing whereby you imitate the holinesse of Marriage is that you cause the parties to kneele before the Communion Table and withall insinuate as though it were fit to haue a Communion annexed to euery Marriage I. I know not what herein may offend you but onely that this Law is not put in execution as it were to be wished for these causes First That the parties might be put in minde of mingling spirituall with earthly ioy Secondly that they might bee aduertised touching the end of Matrimony which is the enlarging of the number of the Saints whose Communion is most liuely represented in the Lord's Supper Thirdly that they might bee effectually warned to remember the vnion of Christ and the Church his Spouse which is most plainly exhibited in the Sacrament N. By this last clause you declare that you make Matrimonie a Sacrament I. If that were true to what end should we ioine another Sacrament to it N. I will proue that you make Wedlocke a Sacrament both by the causes and by the signe The causes are the finall and formall The finall is set downe in these words of one of your Prayers which hast consecrated it to such a mysterie I. What will you proue hereby N. Two things First that by these words you create a new Sacrament Secondly that the words be arroneous Touching the first I thus reason That thing which is consecrated to such an excellent mysterie that in it is signified and represented the spirituall Marriage and Vnitie betweene Christ and his Church That thing is a Sacrament But such is the state of Matrimonie in your opinion among the Sacraments therefore to be reckoned I. Your Maior is mistaken in regard of the Consequence thereof For a thing may be consecrated to a mysterie eitherto apply it or to signifie it The former way both Water in Baptisme as also Bread and Wine in the Lords Supper are sanctified For they doe apply and conuay vnto vs the Spirit of God and consequently both Christ and his Father namely by the Vnion of Assistance In the latter sence Marriage is consecrated only to signifie the spirituall vnitie or vnion betweene Christ and his Church And this is the true cause why Matrimonie is no Sacrament as Baptisme and the Lord's Supper N. That the words be erroneous I thus proue That which was before the mysterie could not be consecrated to signifie the same But Marriage was before the mysterie of this vnion And therefore could not be so consecrated I. The Maior is like the verses of Dionysius which could not be corrected but by blotting of them all out Let your Maior be thus inuerted A thing must bee before it signifie and then it will bee true Were there not Lambes before the Passeouer Water before Baptisme Bread and Wine before the Lord's Supper Againe your Minor is vntrue For the Second Person in Trinitie was the Mediatour of the Church before the fall of man and consequently by order of nature though not of time was before Matrimonie I meane as it was a cause not as it was a thing signed For Relatiues are together in nature N. That which doth only signifie parabolically that cannot bee consecrated to signifie a mysterie vnlesse wee will imagine that euery Vine with the Branches and Head with the Members are so consecrated because they are so resembled by x John 15 1. Christ and the y 1 Cor. 12. 11. Apostle But Marriage doth only parabolically signifie this z Ephes 5. 32. mysterie Therefore we may not say that it is consecrated I. It seemeth by Saint Paul that he maketh more then a Parable thereof As before him both a Psal 45 t●tum Dauid and b In the Canticks Salomon yea and c Ezek 16. totum

Salomon and the Lords Prayer The other sixe onely seeme to haue continued length By which it appeares that wee haue sufficient presidents for both kinds of prayers Againe shortnesse of prayer is then most conuenient when wee intend some greater action of an other nature and yet holy or at least lawfull For this cause long Grace by discreete men is not allowed Lastly these short prayers are certaine quicke Parce Ciuibus Miles faciem feri prouocations to ardent Zeale not bnlike Caesars briefe Apothegmes N. Besides the defect in quantitie These prayers are also vitious in regard both of the person vttering and the matter vttered The person vttering is named first a Priest a terme not conuenient to the Ministers of the Gospell I. Doe you terme our Ministers Euangelicall being ordained by Bishops men in your opinion Pettie Popes and seruants of Antichrist N. For the present we grant them to bee true Ministers For wee contend not about the substance but for the title I. It seemeth your altercation is about words which be the wooll of a Goate N. The word Priest is by Consequence dangerous and therefore to be changed I. Before you change this tearme how would you haue these men to be entituled N. Let them bee called Pastors Doctors Preachers Ministers Bishops Elders I. First if Pastors be translated Shepheards you will hardly allow the basenesse of that name Secondly if Pastors bee turned Feeders and Doctors Teachers how can men feed or teach but by preaching So that your three first tearmes are confounded The name of Minister is in Greeke all one with Deacon which after your construction is only conuersant about almes The stile of Bishop I can prone to bee only proper to him that may ordaine Priests N. I will not now be intangled with that controuersie Wherfore let them bee called Elders or Seniors but Priests by no meanes I. First the name of Elder is giuen by the Hebrewes to the Ciuill Magistrate and by you Deut. 2. 4. Iudges 8. 14. Ruth 4. 2. to certaine Lay-men which assist the Pastor in the Consistory and by vs to men of another qualitie then Priests For who can be ignorant what bee Aldermen in Townes and Seniours in Colledges Secondly the name Priest is deduced from the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke word which signifieth Elder And now tell I pray you why you disallow the tearme Priest N. First because it signifieth a Sacrificer I. First neither is this the proper signification of the word for in Hebrew it betokeneth Gen. 41. 45. 2. Sam. 8. 18. Hence the Tartarians call their King Kan of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdos of Sacer and Dos For Dos in old time was of the masculine gender a Prince aswell as a Priest In Greeke a holy man or one conuersant about holy things In Latine a holy Dowrie of the English you heard before Secondly and though it should signifie a Sacrificer yet were not the tearme dangerous For the Priest of the New Testament doth offer vnto God the Sacrifice of prayer and administreth the Sacrament of the Lords Supper which is also a Sacrifice N. How can this be spoken without Poperie which maketh men to eat Christ A thing more infamous then either that of the Caniballs where men eate men or that of the worshippers of Moloch where God was thought to eat men for here man deuoures God I. The Romish Sacrifice we allow not And yet in foure respecs the Sacrament may be termed a Sacrifice First because therein we offer our selues to God as a reasonable Sacrifice Secōdly because we present him with the fruit calues a Rom 12. 1. Some coniecture that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hose 14. 3. that is calu●s was read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is fruits Heb. 13. 15. of our lips the most acceptable sacrifice 3 For that we giue him the Sacrifice of Almes Fourthly principally because it is the Remēbrance Signe Seale Instrument of applying to vs the only Sacrifice of Christ vpon the Crosse N. The second cause of our disliking this name Priest is for that the Scripture doth not yeeld it to the Ministers of the Gospell I I. The Prophet calleth them Priests and Esay 66. 2● Leuites N. That is only done in the Old Testament Mal. 1. 11. by allusion to the Priests of the Law as elsewhere Prayer is called a cleane Sacrifice in the like sense I. And yet as euen now you heard the author to the Hebrewes calleth prayer a Sacrifice by vertue of this allusion whereby also the Prophet was moued to call our Ministers Priests N. This hee did not because they should be so stiled but because they should succed them not in action but in Office I. Not in action Did not the Priests of the Law both pray and teach the people Had they not many of the same outward Rites that wee haue howsoeuer they may seeme something to be varied in Circumstances Did not they vse Water Bread Wine all which notwithstanding were by Christ retained N. But you cannot shew in the New Testament this name in this meaning I. The name is giuen to all Christians by 1. Pet. 2. 5. 9. Apoc. 1. 6. two Apostles And why should wee denie it to Ministers to whom principally it doth appertaine N. That name is common to all and therefore may not be appropriated to them I. It may be ascribed to them though not properly yet principally because they offer to God not only solitary and priuate prayers as other Christians doe but euen the publique Supplications of the whole Church For all true Israelites were by the merits of Christ Exod. 19. 6. though to come made true Priests in this generall sence and yet this hindred not but that they of the house of Aaron might bee called Priests N. But the New Testament doth no where attribute directly this name to our Church Officers I. You still reason from negatiue testimonies which are but dumbe witnesses N. I reason from the practice of the Euangelists and Apostles which did of purpose auoid this name because the Legall Priesthood and Temple were yet standing In like manner should wee eschew this tearme because of the Popish Priesthood I. I hope in Isaiahs time the Priesthood and Temple were not abrogated and yet he called our Ministers Priests As for the Popish Priests they can no more hinder vs from the vse of this name then the Priests of Tammuz could hinder the Priests of Israel Did the Fathers therefore abstaine from this name because the Priests of Saturne and Iuno were at Carthage or Iupiter at Rome Pallas at Athens and the like N. From the Priests wee come to the People which also doe vtter publique Prayers For like Priest like People I I had thought you had beene satisfied when wee treated about the Preface of the Common Prayers N. You did then only indeauour