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
A15824	A modell of divinitie, catechistically composed Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.	Yates, John, d. ca. 1660.; Yates, John, d. ca. 1660. Short and briefe summe of saving knowledge. aut; Richardson, Alexander, of Queen's College, Cambridge.	1622 (1622)	STC 26085; ESTC S103644	253,897	373

token whereby the true Church is married to the spouse Iesus Christ and therefore separated from all other companies and hence it is to shew to whom she belongeth and to distinguish her from all other sects Hos 2.19.20 Math. 28.19 Act. 8.36.37 1 Cor. 10.17.18.19.20.21 Q. Haue these signes beene alwayes the same A. No They haue beene diverse accerding to the times of Christ either as he was to be exhibited and then they were ordinary and extraordinary or else as he as exhibited in our flesh Before his comming he confirmed the ordinary signes by extraordinary miracles least the Iewes should doubt of the Messias or of the vertue of such externall rites and ceremonies The Cloud Pillar of fire Manna Rccke Red sea c. were all Sacramentall signes to the Iewes as well as Circumcision and the Passeover 1 Cor. 10.1.2.3.4 Q. What is the spirituall part A. Iesus Christ both God and man with all his benefits which hath never varied Heb. 13.8 The Cup and the Bread 1 Cor. 10.16 are called a Communion that is the drinking of the wine in the Cup and eating of the bread makes a communion betwixt vs and them in corporall nourishment So Christ with all his benefits being receiued and the fruit thereof being truly perceiued by faith is our happie communion with the body bloud of Christ otherwise wee communicate no more with Christ in the Sacrament then we doe with the bread and wine whiles they stand vntouched vpon the Communion Table Q. How many Sacraments are there A. Two one of our Nativitie and another of our education our Christianitie is sealed vnto vs both in the birth and growing of it for as the application of Christ vnto vs is both for our being in him and rising with him so the two seales thereof are either for our grafting into Christ or growing vp with him Hence the first Sacrament may be called the symbole or seale of our entrance or initiation in Gods Church it is as it were our matriculation c. The second is the Sacrament of our spirituall nourishment and continuance therein It hath beene an auncient custome in the Church of God to set the Font below in the Church and the Table aboue and thereupon haue called it the high Altar not for to sacrifice Christ vpon it with the Papists but to remember that everlasting and perpetuall sacrifice he offered once for vs vpon the Altar of his Crosse This is a humane Ceremony and not without edification because it carries with it a proportionable signification to both the Sacraments and yet are these places or instruments set vp in them no wayes Sacramentall though profitably significant 1 Cor. 10.16 The Cup in the Communion is no more Sacramentall then the Font in Baptisme and yet the Apostle sayes the Cup which we blesse is it not the Communion c He makes an holy vse of the Cup which containes the wine and so may we of the Font which holds the water yet must we not thinke the Cup more holy then the wine the Font then the water or the table then the bread and wine c. And therefore it is a sinne in some ignorant people that more reverence the high Altar then the Sacrament it selfe and thinke that the supplenesse of their knees in bowing at or before the Communion Table should be a maske to hide the starknesse and numbnesse of all the ioynrs of their Soules in their submission to the Commandement it selfe in a spirituall eating and drinking at the same Table which is therefore to be reverenced because it is the Table of blessing so spirituall a banquet For it is too well seene and knowne that superstitious Papists and carnall Protestants for I speake not of them that reverence the place for the mysteries themselues as Paul did the Cup for the Sacramentall wine that their knees which are Camell like in the common curtesie in Gods house are ioyntlesse and Elephant like in the speciall obedience vnto his precepts to whom the house and place is consecrated Q. What is the Sacrament of our Nativitie A. It is the Sacrament of our ingraffing into Christ and therefore but once vsed of vs. For wee are but once borne Christians though wee haue daily vse of nourishment no grow vp in Christianitie Rom. 6.3.4.5 Col. 2.12.13 Q. What is the externall part thereof A. Before Christ was exhibited in the slesh the extraordinary signes were the passing of the Israclites through the red sea and the Cloud that was by day to couer them and the Pillar of fire by night to guide them in the wildernesse the ordinary signe was the circumcising and cutting of the foreskinne of the flesh but since Christs comming our Baptisme or washing of the flesh Math. 28.19 1 Cor. 10.2 Q. What is the spirituall meaning of this A. Christs righteousnesse washing away our sinnes secondly the presenting of vs as holy cleare and cleane before the Father whereby wee are deliuered from death and restored againe to life Eph. 5.26.27 Tit. 3.5.6 Q. What is the Sacrament of our spirituall education A. It is that Sacrament of our spirituall nourishment or growing vp with Christ after wee are once in him and therefore this is more often to be performed by vs. 1 Cor. 11.26 Q. What is the sensible part thereof A. Before Christ was exhibited the extraordinary signes were Manna and the water which ranne from the Rocke the ordinary was the Lambe in the Passeover Since Christ was exhibited the bread and wine in the Lords Supper Math. 26.26.27.28 1 Cor. 10.3.4 Q. What is the spirituall meaning A. Our continuall strengthening of the spirituall man by his often feeding as it were by faith vpon the Lord and his righteousnesse to the vndoubted assurance of eternall life Ioh. 6.32.33.35.50.51.54.55.56 c. Say not now O carelesse Christian when thou hast runne over these rules thy Catechisme is done but consider it is not done till thou hast done it Thou mayest be an vncleane beast for all thy chewing of the Cud and frequent repeating of these lessons except thou devide the hoofe in holy practise I haue endevoured to anoint thy right eare with wholsome advise but labour thou to haue thy right thumbe and toe annointed with the holy oyle of grace to walke more smoothly and currantly in the wayes of God Remember thy Baptisme and entrance into the flood Iordan not there like boyes to play and paddle in so holy a water but to wash and be cleane And for the Lords Supper bee not like the changeling Luther mentioneth that is ever sucking never batling rather take Saint Peters advise 1 Pet. 2.2 As new borne babes drsire the smeere milke of the Word that yee may grow thereby The bottle and the Bible are both alike if wee drinke not the liquor it cannot cheare vs and if wee eate not the little booke concoct and digest it what nutriment can it afford vnto our spirituall life Let vs all in the feare of God like Gedeons Souldiers learne to be as able to carry in our hands the burning Lampes of godly life as wee are with our mouthes to sound the trumpets of Gods truths I say not a word more make the rule the rudder of thy life and the fountaine of thy well-liuing and then doe that which thou knowest to be good and happie art thou * ⁎ * FINIS

precept could not be so generall for the making of an image of God is morally a sinne I meane in the very nature of the thing it selfe and admits no dispensation nay God himselfe though he tooke libertie in his worship to expresse it by images yet never did fie goe about to paint out himselfe in any similitude Deut. 4.12 Yee heard the voyee of words but saw no similitude onely yee heard a voyce this is the way to shew his nature which no other image can doe And therefore I may conclude that Christ as he is to be adored so he is not to be painted c. The third question is whether things indifferent abused may againe be vsed in the worship of God especially if their first institution haue beene superstitious I answere they may Iudg. 6.25.26 Baals bullock with Baals wood is sacrificed to God by Gideon His Altar is throwne downe first will God haue him cut the very throat of Idolatry and when once Gods detestation and their danger is ceased then may the good creatures of God prophened to Idolatry be imployed to the holy service of their makes Ioh. 2.6 The fixe water pots were superstitiously abused for private purification whereas God had onely inioyned it for the Temple yet our Sauiour vsed both the pots and water see the holy working of a miracle c. yet this rule must ever be obserued that things indifferent when they become scandalous and offensiue are to be foreborne The Iewish Ceremonies were retained in the Church of God as things in different after the dissolution of their necessary vse But when they became hurtfull and offensiue to Gods Church they were reiected by the Apostles Methinkes these foure propositions should quiet any man conscience in this subiect which hath in all times caused such trouble to Gods Church First that the Church of God hath power to retaine things indifferent Secondly that the same Church as it ought hath power to remoue them when they proue scand aloua and offensiue Thirdly that this power is to be exercised by our Governours and not by private men Fourthly that private men sinne not in the retaining of them they cannot be taxed or touched with that which is none of theirs for God requires reformation of none but such as haue receiued iniunctions from him Q. What is the Law concerning the right vsage of Gods worship A. It either hath respect to reverence in doing it or diligence in learning it As wee are to avoyd all contempt of the glorious name of God so are wee to neglect no time to learne his will Wee are to worship him with all reverence especially vpon his owne solemne day To whom is the account of our dayes either more due or better knowne then to God All the dayes are his who gaue time a beginning continuance yet some he hath made ours not to command but to vse In none may wee forget him in some wee must forget all besides him Isa 56.2.4.6 and 58.13 Q. What is the precept concerning the reverent worship of God A. The third Commandement Exod. 20.7 Thou shalt not take the name of the Lord thy God in vaine c. By name we are to vnderstand any thing by which Almightie God is made knowne vnto vs as his nature attributes word and workes Q. What is here commanded A. All reuerence possible to be shewed in the worship of God or in speaking of God and his holinesse Isa 48.11 Ier. 4.2 Q. What is here forbidden A. All kind of prophanenesse and light esteeme of God and goodnesse Hos 4.2 The Iewes haue a conceit that the sinne of that Israelite which was stoned for blasphemy was onely this that he named that ineffable name of foure letters Iehovah Shall their feare keepe them from once mentioning the dreadfull name of God and shall not our feare keepe vs from abusing it Durst wee so boldly sinne God in the face if wee feared him Surely if any feare of him stood before our eyes wee durst not dally with his name or at our pleasure teare him in peeces Wee must needs despise his person whose name we contemne Q. What is the law of our diligent learning to worship God A. The fourth Commandement Exod. 20. S. 9.10.11 Remember the Sabboth day to keepe it holy Q. What is here commanded A. The setting apart of the seventh day to the service of God as like wife all diligence in learning to know his will He that will needs be his owne Scholler hath commonly a foole to his Master It is dangerous medling with the things of God according to our owne appoiatments How perplext and in how manifolde mindes are men as those that are encountred with diverse wayes and know not which to take in this poynt of the Sabboth It shall be well if some change not their master as they seeme to haue changed their livery in their service on this day All our thoughts and vitall spirits are too little in remembring the sanctification of it True it is that the substance of the Sabboth consisteth not in houres but in holinesse not in a naturall day but the sanctification of it and therefore the alteration of the time is no mutation or change in the essence of the fourth Commandement but onely in the accident of it Time as other naturall things is separate and set apart for holy vse All time is Gods by creation and waites vpon the creature and his actions but the seventh part of time is to be his by the holy observation of it And here a iourney to Damascus were happily vnder-taken to meet with some good Annanias that might cause to fall those scales of ignorance where with wee are blinded in a fallacie of composition and division thinking the Sabboth to be abrogated because the time is changed from a seventh day to a first day Truth is great and prevaileth for I see no greater change in this then if the Sacrament should bee celebrated with one kinde of water or bread and not with another For naturall things in both are elevated aboue themselues to supernaturall ends Time therefore is as morall in the fourth Commandement as bread wine or water evangelicall in the Sacraments First the distribution of time proues the seventh part consecrated to God Exod. 20.9 And let him take heed that sacrilegiously sleales it from God I am resolved like Surgeans and Physitians rather to force a bitter pill or smarting salue then suffer a patient to perish With what face canst thou say O wretched Soule not sixe dayes will I labour but also play and please my selfe vpon the seventh Secondly the order and succession of parts will proue either the first or seventh part of time to be Gods The whole is seven and of these God must haue a part and if it be neither the first nor the last it will be in two weekes for either from the first to the last is a seventh day or from the last to the first and