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
A13839	A synopsis or compendium of the fathers, or of the most famous and ancient doctors of the Church, as also of the schoolmen Wherein is clearely shewed how much is to be attributed to them, in what severall times they lived, with what caution they are to be read, and which were their perfections, which their errors. A treatise most necessary, and profitable to young divines, and delightfull to all such whose studies in humanity take from them the leisure, though not the desire of reading the fathers; whose curiosity this briefe surveigh of antiquity will in part satisfie. Written in Latin by that reverend and renowned divine, Daniel Tossanus, chiefe Professor of Divinity in the University of Heidelberge, and faithfully Englished by A.S. Gent.; Synopsis de patribus. English	Tossanus, Daniel, 1541-1602.; Stafford, Anthony.	1635 (1635)	STC 24145; ESTC S118496	31,571	108

Emperors and when he was Proconsul in Liguria in the time of Valentinianus he was called to the Bishopricke of Millan with the full consent of the people It is reported that he baptized Saint Austine Hee was endued with great zeale as appeares in the Ecclesiasticall story and by his demeanour in his Bishopricke The writings of Saint Ambrose extant are divided into foure Tomes and are partly morall as the three bookes of the offices of a Christian an institution and exhortation to Virgins of Widowes of Repentance of the worlds volubility of the good wee receive by death Also they are partly Doctrinall Tom. 2. of the vocation of the Gentiles of faith to Gratianus of the holy Ghost to the same of Faith against the Arians of the Sacrament of the Dominicall Incarnation But it is to bee observed that the more learned have judged Saint Ambrose not to bee the Author of the Treatise of the calling of the Gentiles 1. Because he speaks no where so purely of the Predestination of God 2. By reason there is mention made of Pelagius who lived after Saint Ambrose 3. In that Saint Augustine who cites many things out of Saint Ambrose against Boniface the Pelagian mentions not this b●●ke which inveighes most of all against the Pelagians 4. The dissimilitude of phrase But it is certaine the Author of that booke to have beene a learned man and well exercised in the Scriptures which makes Erasmus not unaptly wish that many such were mixed with the workes of Saint Ambrose Amongst many excellent sayings contained in those books these golden words are extant making directly against the Papists lib. 1. cap. 5. where hee disputes the reason why to one man grace is given to another denyed Quid Calumniamur inquit iustitiam occultam qui gratias debemus misericordiae manifestae Laudemus et veneremur quod agitur quia tutum est nescire quod tegitur Hic nec praeterita nec futura merita censeri possunt vilesceret Redemptio Christi neo misericordiae Dei humanarum operum praerogativa succumberet si iustificatio quae fit per gratiam meritis praecedentibus deberetur ut non munus largientis sed merces esset operantis Why doe we calumniate saith hee the hidden Justice who owe thankes for the manifested Mercy Let us prayse and adore what is done because it is safe not to know what is hid Here neither past nor future merits are to bee reckoned The Redemption of Christ would be abased neither would the prerogative of humane workes give place to the mercy of God if Iustification which is by grace were due to precedent merits so that it should not be the gift of the distributer but the reward of the worker The Writings of Saint Ambrose are partly also Homileticall as Tom. 3. Orations Epistles Sermons partly againe Expository as Tom. 4. lib. Hexaemeron and a Treatise of the Patriarchs which belong to Genesis He wrote also copiously on the 119. Psalme and of the Sacraments of the Church also a glosse upon Saint Luke and Commentaries upon the Epistles of Saint Paul Where againe it is to be noted against the Papists that S. Ambrose upon the fourth Chapter to the Romans useth the particle onely when he averreth Gratiam Dei solam fidem poscere ad salutem The grace of God doth require faith onely to salvation Saint Augustine quotes his Commentaries upon Esay and the 48. Psalme but they are not extant By reason of his ignorance in the Greeke and Latine Tongues he erred often in his Expositions which is common to him together with Saint Austin and some others But although he be over-vehement in the commendations of Virginity yet is that memorable against the Papists which he writes in his first booke of Virgins Non debere imperari virginitatem nec necessitatem imponendam nec castam esse quae metu cogitur Virginity saith he ought not to be commanded neither of necessity to bee imposed nor is shee chaste who is compelled by feare In his bookes of the Sacraments there are some things ambiguous othersome superstitious as of Unction in Baptisme which notwithstanding was not done altogether without cause by those of riper yeares also of water to bee mixed with the Wine in the Cup at the Lords Table Yet is it remarkeable against the Papists that in his booke of Sacraments hee onely acknowledgeth two Baptisme and the Supper of the Lord. And when lib. 6. he disputes how the bread is made the body of the Lord hee speaketh nothing at all of Transubstantiation but hee confesseth that there seemeth to be a similitude onely not true flesh and blood and that wee must beleeve the operatory word of Christ that is the efficacious that the Sacrament is taken outwardly Grace and Vertue inwardly Hee plainely distinguisheth bread from Grace Tu inquit qui accipis panem in illa alimento Divinae participas Substantiae quia idem Christus est particeps corporis et Divinitatis Thou saith hee who takest bread in that nourishment participatest of the Divine Substance because the same Christ is partaker of a body and Divinity which is as much to say wee communicate the whole Christ and communicating his flesh have communion also with God Neither did the Greeke Churches want excellent Doctors for in those times namely under Valentinian Basilius Magnus of Caesaria Cappadocia and Gregory Bishop of Nazianzena were famous of whom as yet some worthy monuments are extant Wee linke them together because they were companions in Studies and most intimate friends Yet Gregory lived longest even to the yeare 400. and wrote a Monody or Funerall Oration which containes the life of S. Basil There are extant of this S. Gregory eloquent Orations and Epistles as also Greeke Poems which are in the hands of all men There lived also in those times Gregorius Nissenus brother of Basilius who wrote eight bookes of Man There is a learned Epistle extant written to him by S. Basil of the difference betweene the Essence and Subsistence Moreover S. Basil as hee himselfe somewhere writeth was diligently instructed in the Christian Religion from a child He was indued with so much Eloquence that Erasmus doubts not to call him the Christian Demosthenes Amongst others that saying which is extant in his Sermon of Humility is eminent and is often cited by our Divines against the Papists Haec est perfecta et integra gloriatio quando non propter iustitiam suam aliquis ●ffertur sed agnoscit sibi deesse veram iustitiam fide autem sola in Christum iustificari This is saith he perfect and entire glory when a man is not puffed up with his owne Iustice but acknowledgeth himselfe to want true Iustice and that Iustification is onely by faith in Iesus Christ Also in his Epistle of the sacred Scripture to Eustathius the Physician Non consuetudinem sed sacras Scripturas nermam debere esse The sacred Scriptures and not Custome ought to

of Patience of Mortality of the lapsed also against Demetrianus and the Iewes scarce anything of Saint Cyprian is left us although I cannot deny some other Sermons are inserted The explication of the Creed is rather made by Ruffinus than Saint Cyprian The Treatise of the Lords Supper seemes also to have another Author After the Frobenian and Lugdunensian Edition his workes were printed and revised by Turnebus at Paris and after that at Colen with an addition of some fragments Hee confuted Novatus the Hereticke whom in his Epistles hee stiles an importunate Innovat●r and a murtherer of penitence The staines of Saint Cyprian were that hee contended too obstinately that they were to be re-baptized who were baptized by Heretickes or who leaving Heresie repented Although the Affrican Councell assented to him yet Stephanus a Roman Bishop opposed him Saint Augustine lib. 2. contra Crescon Grammat saith thus Nos nullam Cypriano facimus iniuriam cum eius quaslibet literas a Canonica Divinarum Scripturarum anthoritate distinguimus Non teneor authoritate Epistolae Cypriani ad Iubaianum et cum eius pace quod cum Scripturis non convenit respuo Wee doe no wrong to Cyprian if we distinguish any of his letters from the Canonicall Authority of the Divine Scriptures I am not tyed to the authority of Cyprians letter to Iubaianus and by his leave I refuse that which agrees not with the Scriptures Saint Cyprian also in his Epistles over-carefully and superstitiously urgeth water to be mixed with wine in the Administration of the Lords Supper because water and blood flowed from the side of Christ Also Epist 8. lib. 3. hee affirmes Infantes statim esse baptizandos ne pereant quòd eis misericordia non sit deneganda That Infants must forthwith be baptized lest they perish because mercy is not to be denied them Where hee seemes to confine mercy to the Signes Anno 260. Gregorius Neocaesariensis the Disciple of Origen a learned and pious man confuted Samosatenus of whose workes there is nothing extant save a confession of his in the Councell of Antioch against Samosatenus To these times may be referred Arnobius an Affrican of whose composing eight bookes are extant against the Gentiles as also his Commentaries on the Psalmes but they are very briefe and falsified by the Monkes About the yeare after Christ 317. flourished Lactantius Firmianus in the beginning of the reigne of Constantine the great to whom hee dedicated his bookes of Divine Institutions against the Gentiles Hee lived at Nicodemia and excelled in Elegancy and lustre of Language all the Writers of the Church But hee seemed little to understand the proper Doctrine of the Gospell concerning the Benefits of Christ and of Faith For hee expresly writeth that Christ was therefore sent that by his Word and Example hee might invite us to vertue and suffered onely to be a president of Patience And when in his 5. and 6. booke hee expresly and of purpose handles the point of Christian Justice he onely disputes of the Justice of the Law and mentions very sparingly the Justification by Faith But the first part of his Institutions which taxeth the heathenish Idolatries and Philosophicall opinions of God and the Chiefe Good as also his booke of the Workemanship of God in the structure of man may be read with great profit and pleasure The Fathers in the time of the Nicene Councell which was held anno Christi 330. whose Writings are extant Athanasius although in the time of the Councell he were not a Bishop yet was he alwayes a faithfull assistant of Alexander the Bishop of Alexandria whom hee afterward succeeded and deservedly obtaines the first place amongst the Fathers of that time For although hee were exposed to innumerable Calumnies yet with an incredible constancy he frustrated all the endevours of his adversaries and is stiled the Bulwark of Faith in the Ecclesiastical History neither was there any other cause that more whetted the bitter hatred of the Arians against him as saith Theodoret lib. 1. hist than that they perceived the sharpnesse of his wit and industry in confuting of Heretickes in the Nicene Councell His Creed or his explication of the Apostolical Creed is in the Church among other Creeds received There are yet some of his most grave and excellent Treatises extant at Basill set forth heretofore by the Frobenii and Episcopii but more lately at Paris by Nivellius Petrus Nannius an eloquent man being his Interpretour as an oration against Idols of the Incarnation of the Word an Epistle against Heretickes to Epictetus Bishop of Corinth an Exposition of Faith foure Orations against the Arians a double Apology for his flight against the Calumnies of the Arians of divers questions of the Scripture to Antiochus and many others of the same Argument which our Divines usually object against the Neorians and Vbiquitarians The life of S. Anthony the Abbot is father'd on him but there are in it many things fabulous which savour not of the gravity and simplicity of S. Athanasius Most true it is that both S. Athanasius and those ancient Fathers were too fervent in commending the signe of the Crosse and the miracles wrought by that signe and by Martyrs thinking by this meanes to authorize the Evangelicall Doctrine While wee give these cautions touching the blemishes of the Fathers we are not lyable to that censure which the Papists lay upon us derived from the Authority of the same Father who in his first Oration complaines that the Arians accused the Fathers for he speakes not there of all the writings of the Fathers but of the Nicene Creed gathered out of the Scriptures by the Fathers of that Councell to confute the Arians For hee there diligently admonisheth us to try the Spirits which may be easily done by those who are conversant in the Scriptures There are some memorable speeches of Athanasius to be observed First against the Lutherans out of the second Oration against the Arians Nunquam populus Christianus ab Episcopis suis sed a Domino in quem creditum suit nomen accepit Ne ab Apostolis quidem appellationes adepti sumus sed a Christo Illi qui aliundè originem suae fidei ducunt ut haeretici meritò authorum suorum cognomenta praese ferunt The Christian people never tooke their Name from the Bishops but from the Lord in whom they beleeved Neither have wee our appellations from the Apostles but from Christ himselfe They who derive their Faith from any other Originall as heretickes deservedly beare the surnames of their Authors Then against the Vbiquitaries upon that saying Omnia mihi tradita sunt c. All things are given mee Tradita sunt illi omnia ut medico qui sanaret morsum serpentis ut vitae qui vivificaret ut luci illuminanti id est ratione officii Dedit inquit Deus ut quemadmodum per eum facta sunt omnia ita in eo omnia

not of much lesse Authority but in which almost nothing but the Decrees of the former Councels were establisht as that of Constantinople the fourth and sixth about the yeere 680. which condemned the errors of the Monothelites who averred that the Deity Humanity of Christ had onely one will and operation But Gregory the first Bishop of Rome erred who lib. 2. epist 10. writeth thus Quatuor Synodos sanctae universalis Ecclesiae sicut quatuor libros sancti Evangelii recipimus Wee receive the foure Synods of the holy universall Church as wee doe the foure Evangelists Gratianus writeth somewhat better in Decreto Canon 3. Sancta Romana Ecclesia post veteris et novi Testamenti Scripturas quas regulariter suscipit etiam quatuor Synodos suscipi non prohibet The holy Roman Church saith hee after the Scriptures of the old and new Testament which it regularly receives doth not forbid the admittance of the foure Synods Moreover these rules are to be observed concerning those foure Oecumenicall Councels Wee must beleeve the Scriptures for themselves because they have never erred in matters words or sentences but we beleeve the Councels not for themselves but for the Scriptures The certainety of the Symbols and confessions of Faith made by those Councels doth not consist in the authority of the men or the places but in the perpetuall consent of the whole Church from the time of the Apostles Councels have no power of making new Articles of Faith but onely to explaine them by Scripture and produce them against Hereticks Councels may bee ex●mined and searched what is in them agreeable to the Divine Word and what not For if to those of Beraea it were lawfull to examine the Doctrine of Saint Paul and conferre it with the Scriptures why may not wee examine the Councels since many of them contradictone another as the Nicene and the Ariminensian the Chalcedonian and the second Ephesian the sixt at Constantine-Poole touching the pulling down of Images and the second Nicene under Irenes against the defacers of Images Also many have erred as that of Carthage before the Nicene of the re-baptizing of Heretickes the Nicene concerning warfare the second Ephesian in defending Euryches although some great and famous men were present Leo Bishop of Rome epist 30. 31. saith that hee doth approve of the decrees of the Chalcedon Synod as farre as they concerne Doctrine but not those which were acted with Anatholius And the saying of Saint Austin lib. 3. cont Maximinus is very remarkeable Nec ego tibi Nicoenum Concilium nec tu mihi Arimin●●●e tanquam praeiudicaturus proferas nec ego huius authoritate nec tu illius detineris Scripturarum authoritatibus non quorumlibet propriis sed utrisque communibus testibus certemus res cum re ratio cum ratione decertet Neither saith hee will I with prejudice urge against thee the Nicene Councell neither doe thou prejudice against mee the Ariminensian neither am I tyed to the Authority of the one nor thou of the other Let us both submit our selves to the Authority of the Scriptures witnesses not proper to one but common to both Let one matter one reason contest with another But some Councels deliberated onely upon those things which appertained to the Ecclesiasticall policy as that of Spain and the Laodicenian Other Councels decreed partly some things holy partly many impious as the Lateran celebrated at Rome under Innocent the third where the prophane Doctrine of Transubstantiation was ranked with the Articles of our faith And so in the following Councels the state of the Church alwayes declining many Idolatries were established so that not without cause the Evangelical Churches have rejected their Authority and have appealed from them to the Antiquity of the Apostolicall Age. CHAP. III. Of the private Writings of the Fathers BEfore the Nicene Councell there flourished in the Church the two Disciples of the Apostles Polycarpus and Ignatius in their youth Auditors of Saint Iohn the Apostle But of these there are no writings extant except certaine fragments of the Epistles of Ignatius To them succeeded Irenaeus Bishop of Lions and Iustinus the Philosopher surnamed Martyr in the reigne of Antonius the Emperour Hierom in his Catalogue of the Ecclesiasticall Writers testifieth Irenaeus to have written many things but now there is only one Volume remaining consisting of five bookes against the Heresie of Valentinus and the like wherein there are excellent sayings of the cunning Arguments of Heretickes as also of the authority and consent of the Ecclesiastical Doctrine Among others this saying is very rife lib. 3. cap. 21. Christum pro nobis passum requiesconte verbo at crucifigi et mori posset The Word resting Christ suffer'd for us that he might be crucified and dye Irenaeus anno 70. was set forth at Geneva with the notes of Nicholas Gelasius who hath explained certaine things unfitly spoken as that in his third Booke Filium hominis commixtum verbo Dei The sonne of man is mixt with the word of God Also Mariam sibi et universo generi humano factam causam salutis Mary was made the cause of salvation to her selfe and all mankind which to say is blasphemy unlesse we consider her as the Organ through which our Saviour passed into the world There are extant both deserving and learned writings of Iustinus Martyr in Greeke Questions and Answers against the Gentiles about true faith and an Apology for the Christians to Antoninus In the second booke there is a memorable place of the Liturgy of the Ancient Christians out of which may bee proved how much the Papists degenerate from the custome of the ancient Church for thus hee saith Die qui Solis dicitur omnes tum qui in opidis tum qui in agris morantur in unum convenimus et ex Commentariis Apostolorum et Prophetarum Scriptis recitatur quantam licet Deinde ubi destitit qui recitat antistes orationem habet quae admonet hertaturque ad pulchrarum illarum rerum imitationem Postea omnes una surgimus et precamur Postquam autem à precibus destitimus profertur panis et vinum et aqua Tum antistes rursus precatur et gratias agit quanta potest contentione populusque acclamat dicens Amen et iis super quibus actae sunt gratiae unusquisque participat On the day called Sunday wee assemble together as well they which are in the Townes as those that dwell in the fields when as much as is convenient is recited out of the Commentaries of the Apostles and writings of the Prophets When the Reciter hath ended the chiefe Priest maketh an Oration which admonisheth and exhorts to the imitation of those faire things After this we rise altogether and pray prayers being ended there is brought forth bread wine and water Then the chiefe Priest prayeth againe and gives thankes with as great ardency as he can and the people cry Amen Then every one participates of